Յայտնութիւն / Revelation - 11 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account, I. Of the measuring--reed given to the apostle, to take the dimensions of the temple, ver. 1, 2. II. Of the two witnesses of God, ver. 3-13. III. Of the sounding of the seventh trumpet, and what followed upon it, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
The command to measure the temple, Rev 11:1, Rev 11:2. The two witnesses which should prophesy twelve hundred and sixty days, Rev 11:3. The description, power, and influence of these witnesses, Rev 11:4-6. They shall be slain by the beast which shall arise out of the bottomless pit, and shall arise again after three days and a half, and ascend to heaven, Rev 11:7-12. After which shall be a great earthquake, Rev 11:13. The introduction to the third wo, Rev 11:14. The sounding of the seventh angel, and the four and twenty elders give glory to God, Rev 11:15-19.
Albert Barnes: Notes on the Bible - 1834
11:0: This chapter Rev_. 11 which is very improperly separated from the preceding, and improperly ended - for it should have been closed at Rev 11:18 - consists (excluding the last verse, which properly belongs to the succeeding chapter) essentially of three parts:
I. The measuring of the temple, Rev 11:1-2. A reed, or measuring-stick, is given to John, and he is directed to arise and measure the temple. This direction embraces two parts:
(a) he was to measure, that; is, to take an exact estimate of the temple, of the altar, and of the true worshippers;
(b) he was carefully to separate this, in his estimate, from the outward court, which was to be left out and to be given to the Gentiles, to be trodden under foot forty-two months; that is, three years and a half, or twelve hundred and sixty days - a period celebrated in the book of Daniel as well as in this book.
II. The two witnesses, Rev 11:3-13. This is, in some respects, the most difficult portion of the Book of Revelation, and its meaning can be stated only after a careful examination of the signification of the words and phrases used. The general statement in regard to these witnesses is, that they should have power, and should prophesy for twelve hundred and sixty days; that if anyone should attempt to injure them, they had power, by fire that proceeded out of their mouths, to devour and kill their enemies; that they had power to shut heaven so that it should not rain, and power to turn the waters of the earth into blood, and power to smite the earth with plagues as often as they chose; that when they had completed their testimony, the beast that ascends out of the bottomless pit would make war with them, and overcome them, and kill them; that their dead bodies would lie unburied in that great city where the Lord was crucified three days and a half; that they that dwelt upon the earth would exult in their death, and send gifts to one another in token of their joy; that after the three days and a half the spirit of life from God would enter into them again, and they would stand up on their feet; that they would then be taken up into heaven, in the sight of their enemies; and that, at the time of their ascension, there would be a great earthquake, and a tenth part of the city would fall, and many (seven thousand) would be killed, and that the remainder would be affrighted, and would give glory to the God of heaven.
III. The sounding of the seventh trumpet, Rev 11:14-18. This is the grand consummation of the whole; the end of this series of visions; the end of the world. A rapid glance only is given of it here, for under another series of visions a more detailed account of the state of the world is given under the final triumph of truth. Here, as a proper close of the first series of visions, the result is merely glanced at or adverted to - that then the period would have arrived when the kingdoms of the world were to become the kingdoms of the Lord, and of his Christ, and when he should commence that reign which was to continue foRev_er. Then universal peace and happiness would reign, and the long-promised and expected kingdom of God on the earth would be established. The "nations" had been "angry," but the time had now come when a judgment was to be pronounced on the dead, and when the due reward was to be given to the servants of God - the prophets, and the saints, and those who feared his name, small and great - in the establishment of a permanent kingdom, and the complete triumph of the true religion in the world.
I regard this chapter, therefore, to Rev 11:13, as extending down to the consummation of all things, and as disclosing the last of the visions seen in the scroll or volume "sealed with the seven seals," Rev 5:1. For a reason above suggested, and which will appear more fully hereafter, the detail is here much less minute than in the earlier portions of the historic visions, but still it embraces the whole period, and states in few words what will be the condition of things in the end. This was all that wes necessary; this was, in fact, the leading design of the whole book. The end toward which all tended - what John needed most to know and which the church needed most to know, was that religion would ultimately triumph, and that the period would arrive when it could be announced that the kingdoms of this world had become the kingdoms of God and of his Christ. That is here announced; and that is properly the close of one of the divisions of the whole book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 11:1, The two witnesses prophesy; Rev 11:6, They have power to shut heaven, that it rain not; Rev 11:7, The beast shall fight against them, and kill them; Rev 11:8, They lie unburied; Rev 11:11, and after three and a half days rise again; Rev 11:14, The second woe is past; Rev 11:15, The seventh trumpet sounds.
John Gill
INTRODUCTION TO REVELATION 11
This chapter contains the order to measure the temple of God; an account of the two witnesses, their prophesying: and power, their slaying, resurrection, and ascension to heaven, with what followed upon it; and the sounding of the seventh trumpet, and the effects of that. A measuring rod is given to John, with an order to rise and measure the temple, altar, and worshippers, and to leave out the outer court, which was to be given to the Gentiles, who tread the holy city under foot forty and two months, Rev_ 11:1, the same date with the 1260 days the witnesses prophesy in sackcloth, Rev_ 11:3, who are compared to two olive trees and to two candlesticks, and are said to stand before God, Rev_ 11:4, and who are further described by their power to destroy those that hurt them with fire that proceeds out of their mouths; to shut the heaven, that it rain not during their prophecy; to turn water into blood, and smite the earth with all manner of plagues at pleasure, Rev_ 11:5; but when the time of their prophecy and testimony is expired, their enemies will have the advantage of them; the antichristian beast of Rome, described by the place of his ascent, the bottomless pit, will fight against them, overcome, and kill them; their dead bodies will be exposed publicly within the Roman jurisdiction, and not suffered to be interred; and their enemies will make a public and general rejoicing over them, Rev_ 11:7; but after a short space of time they will revive, and stand upon their feet, to the surprise of all spectators; and being invited by a voice from heaven, will ascend thither, in the sight of their enemies; upon which will be an earthquake, in which the tenth part of the city of Rome will fall, and seven thousand men be slain; which will cause consternation in the rest, and put them upon giving glory to God, Rev_ 11:11; and this will put an end to the second woe, and the third will quickly follow, Rev_ 11:14, which is the sounding of the seventh trumpet; the effects of which are, voices heard in heaven, declaring that the kingdoms of the world are become Christ's, and that he shall reign for ever and ever, Rev_ 11:15; upon which the four and twenty elders, that sat on their seats before God, congratulate him, worship, and give thanks unto him, at the Lord God Almighty and eternal; partly because of his visible power and kingdom he now takes to himself; and partly because the time of avenging his people that had suffered for him upon the nations, which makes them angry, was now come; as also because now would be given rewards to all his prophets, saints, and those that feared him, as well as antichrist and his followers would be destroyed, Rev_ 11:16; and other effects of this trumpet are, the opening of the temple of God in heaven, a sight of the ark of the testament, lightnings, voices, thunderings, an earthquake, and great hail, Rev_ 11:9.
11:111:1: Եւ տուա՛ւ ինձ եղէգն նմա՛ն գաւազանի. եւ կայր հրեշտակն՝ եւ ասէր ցիս. Արի՛ եւ չափեա՛ զտաճարն Աստուծոյ եւ զսեղանն՝ եւ զերկրպագուսն որ ՚ի նմա:
1 Այնուհետեւ ինձ տրուեց չափելու մի եղէգ, որ նման էր գաւազանի. եւ հրեշտակը կանգնած էր ու ասում էր ինձ. «Վե՛ր կաց եւ չափի՛ր Աստծու տաճարն ու զոհասեղանը եւ հաշուի՛ր այն երկրպագողներին, որ նրա մէջ են:
11 Ինծի եղէգ մը տրուեցաւ գաւազանի պէս։ Հրեշտակը կայներ էր ու կ’ըսէր. «Ելի՛ր ու չափէ՛ Աստուծոյ տաճարն ու սեղանը եւ անոր մէջ երկրպագութիւն ընողները։
Եւ տուաւ ինձ եղէգն նման գաւազանի. եւ կայր հրեշտակն եւ ասէր ցիս. Արի եւ չափեա զտաճարն Աստուծոյ եւ զսեղանն եւ զերկրպագուսն որ ի նմա:

11:1: Եւ տուա՛ւ ինձ եղէգն նմա՛ն գաւազանի. եւ կայր հրեշտակն՝ եւ ասէր ցիս. Արի՛ եւ չափեա՛ զտաճարն Աստուծոյ եւ զսեղանն՝ եւ զերկրպագուսն որ ՚ի նմա:
1 Այնուհետեւ ինձ տրուեց չափելու մի եղէգ, որ նման էր գաւազանի. եւ հրեշտակը կանգնած էր ու ասում էր ինձ. «Վե՛ր կաց եւ չափի՛ր Աստծու տաճարն ու զոհասեղանը եւ հաշուի՛ր այն երկրպագողներին, որ նրա մէջ են:
11 Ինծի եղէգ մը տրուեցաւ գաւազանի պէս։ Հրեշտակը կայներ էր ու կ’ըսէր. «Ելի՛ր ու չափէ՛ Աստուծոյ տաճարն ու սեղանը եւ անոր մէջ երկրպագութիւն ընողները։
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11:11: И дана мне трость, подобная жезлу, и сказано: встань и измерь храм Божий и жертвенник, и поклоняющихся в нем.
11:1  καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ, λέγων, ἔγειρε καὶ μέτρησον τὸν ναὸν τοῦ θεοῦ καὶ τὸ θυσιαστήριον καὶ τοὺς προσκυνοῦντας ἐν αὐτῶ.
11:1. Καὶ (And) ἐδόθη (it-was-given) μοι (unto-me) κάλαμος ( a-reed ) ὅμοιος (along-belonged) ῥάβδῳ, (unto-a-rod,"λέγων (forthing,"Ἔγειρε (Thou-should-rouse) καὶ (and) μέτρησον (thou-should-have-measured-unto) τὸν (to-the-one) ναὸν (to-a-temple) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τὸ (to-the-one) θυσιαστήριον (to-a-surgerlet) καὶ (and) τοὺς (to-the-ones) προσκυνοῦντας ( to-kissing-toward-unto ) ἐν (in) αὐτῷ. (unto-it)
11:1. et datus est mihi calamus similis virgae dicens surge et metire templum Dei et altare et adorantes in eoAnd there was given me a reed, like unto a rod. And it was said to me: Arise, and measure the temple of God and the altar and them that adore therein.
1. And there was given me a reed like unto a rod: and one said, Rise, and measure the temple of God, and the altar, and them that worship therein.
11:1. And a reed, similar to a staff, was given to me. And it was said to me: “Rise up and measure the temple of God, and those who are worshiping in it, and the altar.
11:1. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein:

1: И дана мне трость, подобная жезлу, и сказано: встань и измерь храм Божий и жертвенник, и поклоняющихся в нем.
11:1  καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ, λέγων, ἔγειρε καὶ μέτρησον τὸν ναὸν τοῦ θεοῦ καὶ τὸ θυσιαστήριον καὶ τοὺς προσκυνοῦντας ἐν αὐτῶ.
11:1. et datus est mihi calamus similis virgae dicens surge et metire templum Dei et altare et adorantes in eo
And there was given me a reed, like unto a rod. And it was said to me: Arise, and measure the temple of God and the altar and them that adore therein.
11:1. And a reed, similar to a staff, was given to me. And it was said to me: “Rise up and measure the temple of God, and those who are worshiping in it, and the altar.
11:1. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Первое, в чем выразилось пророческое служение Иоанна, было данное ему поручение измерить храм. Ему была дана трость, но кем, Иоанн и сам в своем возвышенно-напряженном состоянии не приметил: она как бы сама собой оказалась в руке тайнозрителя. Голос, очевидно, принадлежащий Самому Господу, повелевает Иоанну встать, что равнялось призыву начать неотложное действие начни, начинай. Сообразно с этим призывом Иоанн сейчас же должен начать измерение храма Божия. Это измерение имеет смысл описания, определения границ с целью сохранения и сообщения неприкосновенности измеренному и описанному предмету. Измерению подлежит первее всего самый храм, т.е. святое святых и святилище, а также жертвенник всесожжения, который взят вместо того пространства, где он помещался, т.е. двора для народа. Наконец, предметом измерения должны быть также и поклоняющиеся в храме. Под поклоняющимися (во святом святых и святилище) разумеются только лица священнического достоинства. Поэтому измерение храма нужно лишь постольку, поскольку через это выясняется мысль измерения поклоняющихся. А мысль или цель этого измерения та (ср. 2: ст.), чтобы отделить и отличить их от других людей, - отделить Церковь Христову от антихристианского мира [Раре]. Эти другие люди имеются ввиду во 2: ст. под внешним двором, который был предназначен для простых молящихся и для прозелитов. Внешний двор не повелевается измерять потому, что он отдан по попущению Божию на попирание язычниками. Язычники - это все люди, не принадлежащие к числу истинных почитателей Господа Бога. Попирание язычниками, т.е. неверующими и безбожниками, Бож. храма следует относить ко времени антихриста, и оно означает вместе и разрушение, и опустошение, и осквернение святых мест, действия, тесно связанные с боговраждебностью, чем и будет отличаться время антихриста [Андрей Кесар., Kliefoth, Krementz]. Время господства боговраждебных людей будет продолжаться 42: месяца. Это число несколько раз повторяется в Апокалипсисе (XI:3; XII:6, 14; XIII:5; ср. Дан 7:25; 12:7), указывает на период времени деятельности антихриста и согласно с мнением Православной Церкви является периодом определенным не только для Бож. промысла, но и для людей, т.е. именно так, как и сказано: 42: месяца или 3: 1/2: года. Видение измерения храма и поклонящихся в нем говорит о выделении Христианской Церкви, общества истинных христиан из остального общества. Таким образом, святой город Иерусалим в видении представляет собою весь мир; храм же Божий - общество верующих в Иисуса Христа. Этот внутренний храм, внутренняя церковь, т.е. общество истинно верующих, будет окончательно выделено; истинные христиане будут поклоняться Богу духом и истиною. Истинные христиане, будучи истинными священниками (1Пет. 2:9), будут иметь доступ к Богу, как истинные дети в доме Божием, как истинные священники в святилище [Андрей Кесар.]. А внешний двор храма, т.е. неверующий и нечестивый мир, вместо церковного и христианского руководства, отдает себя под руководство своих безбожных представителей. Они-то и будут попирать внешний двор храма, т.е. будут уничтожать все святое и христианское в душе и жизни подчинившегося им грешного человечества. И это будет продолжаться все 42: месяца господства антихриста до самого второго пришествия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Measuring of the Temple.A. D. 95.
1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

This prophetical passage about measuring the temple is a plain reference to what we find in Ezekiel's vision, Ezek. xl. 3, &c. But how to understand either the one or the other is not so easy. It should seem the design of measuring the temple in the former case was in order to the rebuilding of it, and that with advantage; the design of this measurement seems to be either, 1. For the preservation of it in those times of public danger and calamity that are here foretold; or, 2. For its trial; that it may be seen how far it agrees with the standard, or pattern, in the mount; or, 3. For its reformation; that what is redundant, deficient, or changed, may be regulated according to the true model. Observe,

I. How much was to be measured. 1. The temple; the gospel church in general, whether it be so built, so constituted, as the gospel rule directs, whether it be too narrow or too large, the door too wide or too strait. 2. The altar. That which was the place of the most solemn acts of worship may be put for religious worship in general; whether the church has the true altars, both as to substance and situation: as to substance, whether they take Christ for their altar, and lay down all their offerings there; and in situation, whether the altar be in the holiest; that is, whether they worship God in the Spirit and in truth. 3. The worshippers too must be measured, whether they make God's glory their end and his word their rule, in all their acts of worship; and whether they come to God with suitable affections, and whether their conversation be as becomes the gospel.

II. What was not to be measured (v. 2), and why it should be left out. 1. What was not to be measured: The court which is without the temple measure it not. Some say that Herod, in the additions made to the temple, built an outer court, and called it the court of the Gentiles. Some tell us that Adrian built the city and an outer court, and called it Ælia, and gave it to the Gentiles. 2. Why was not the outer court measured? This was no part of the temple, according to the model either of Solomon or Zerubbabel, and therefore God would have no regard to it. He would not mark it out for preservation; but as it was designed for the Gentiles, to bring pagan ceremonies and customs and to annex them to the gospel churches, so Christ abandoned it to them, to be used as they pleased; and both that and the city were trodden under foot for a certain time--forty and two months, which some would have to be the whole time of the reign of antichrist. Those who worship in the outer court are either such as worship in a false manner or with hypocritical hearts; and these are rejected of God, and will be found among his enemies. 3. From the whole observe, (1.) God will have a temple and an altar in the world, till the end of time. (2.) He has a strict regard to this temple, and observes how every thing is managed in it. (3.) Those who worship in the outer court will be rejected, and only those who worship within the veil accepted. (4.) The holy city, the visible church, is very much trampled upon in the world. But, (5.) The desolations of the church are for a limited time, and for a short time, and she shall be delivered out of all her troubles.
Adam Clarke: Commentary on the Bible - 1831
11:1: And there was given me a reed - See Eze 40:3, etc.
Measure the temple of God - This must refer to the temple of Jerusalem; and this is another presumptive evidence that it was yet standing.
Albert Barnes: Notes on the Bible - 1834
11:1: And there was given me - He does not say by whom, but the connection would seem to imply that it was by the angel. All this is of course to be regarded as symbolical. The representation undoubtedly pertains to a future age, but the language is such as would be properly addressed to one who had been a Jew, and the imagery employed is such as he would be more likely to understand than any other. The language and the imagery are, therefore, taken from the temple, but there is no reason to suppose that it had any literal reference to the temple, or even that John would so understand it. Nor does the language used here prove that the temple was standing at the time when the book was written; for, as it is symbolical, it is what would be employed whether the temple were standing or not, and would be as likely to be used in the one case as in the other. It is such language as John, educated as a Jew, and familiar with the temple worship, would be likely to employ if he designed to make a representation pertaining to the church.
A reed - κάλαμος kalamos. This word properly denotes a plant with a jointed hollow stalk, growing in wet grounds. Then it refers to the stalk as cut for use - as a measuring-stick, as in this place; or a mock scepter, Mat 27:29-30; or a pen for writing, Jo3 1:13. Here it means merely a stick that could be used for measuring.
Like unto a rod - This word - ῥάβδος rabdos - means properly a "rod, wand, staff," used either for scourging, Co1 4:21; or for leaning upon in walking, Mat 10:10; or for a scepter, Heb 1:8. Here the meaning is, that the reed that was put into his hands was like such a rod or staff in respect to size, and was therefore convenient for handling. The word "rod" also is used to denote a measuring-pole, Psa 74:2; Jer 10:16; Jer 51:19.
And the angel stood, saying - The phrase, "the angel stood," is missing in many mss. and editions of the New Testament, and is rejected by Prof. Stuart as spurious. It is also rejected in the critical editions of Griesbach and Hahn, and marked as doubtful by Tittmann. The best critical authority is against it, and it appears to have been introduced from Zac 3:5. The connection does not demand it, and we may, therefore, regard the meaning to be, that the one who gave him the reed, whoever he was, at the same time addressed him, and commanded him to take a measure of the temple and the altar.
Rise, and measure the temple of God - That is, ascertain its true dimensions with the reed in your hand. Of course, this could not be understood of the literal temple - whether standing or not - for the exact measure of that was sufficiently well known. The word, then, must be used of something which the temple would denote or represent, and this would properly be the church, considered as the abode of God on the earth. Under the old dispensation, the temple at Jerusalem was that abode; under the new, that special residence was transferred to the church, and God is represented as dwelling in it. See the notes on Co1 3:16. Thus, the word is undoubtedly used here, and the simple meaning is, that he who is thus addressed is directed to take an accurate estimate of the true church of God; as accurate as if he were to apply a measuring-reed to ascertain the dimensions of the temple at Jerusalem. In doing that, if the direction had been literally to measure the temple at Jerusalem, he would ascertain its length, and breadth, and height; he would measure its rooms, its doorways, its porticoes; he would take such a measurement of it that, in a description or drawing, it could be distinguished from other edifices, or that one could be constructed like it, or that a just idea could be obtained of it if it should be destroyed.
If the direction be understood figuratively, as applicable to the Christian church, the work to be done would be to obtain an exact estimate or measurement of what the true church was - as distinguished from all other bodies of people, and as constituted and appointed by the direction of God; such a measurement that its characteristics could be made known; that a church could be organized according to this, and that the accurate description could be transmitted to future times. John has not, indeed, preserved the measurement; for the main idea here is not that he was to preserve such a model, but that, in the circumstances, and at the time referred to, the proper business would be to engage in such a measurement of the church that its true dimensions or character might be known. There would be, therefore, a fulfillment of this, if at the time here referred to there should be occasions, from any cause, to inquire what constituted the true church; if it was necessary to separate and distinguish it from all other bodies; and if there should be any such pRev_ailing uncertainty as to make an accurate investigation necessary.
And the altar - On the form, situation, and uses of the altar, see the Mat 5:23-24; Mat 21:12. The altar here referred to was, undoubtedly, the altar situated in front of the temple, where the daily sacrifice was offered. To measure that literally, would be to take its dimensions of length, breadth, and height; but it is plain that that cannot be intended here, for there was no such altar where John was, and, if the reference were to the altar at Jerusalem, its dimensions were sufficiently known. This language, then, like the former, must be understood metaphorically, and then it must mean - as the altar was the place of sacrifice - to take an estimate of the church considered with reference to its notions of sacrifice, or of the pRev_ailing views respecting the sacrifice to be made for sin, and the method of reconciliation with God. It is by sacrifice that a method is provided for reconciliation with God; by sacrifice that sin is pardoned; by sacrifice that man is justified; and the direction here is equivalent, therefore, to a command to make an investigation on these subjects, and all that is implied would be fulfilled if a state of things should exist where it would be necessary to institute an examination into the pRev_ailing views in the church on the subject of the atonement, and the true method of justification before God.
And them that worship therein - In the temple, or, as the temple is the representation here of the church, of those who are in the church as professed worshippers of God. There is some apparent incongruity in directing him to "measure" those who were engaged in worship; but the obvious meaning is, that he was to take a correct estimate of their character; of what they professed; of the reality of their piety; of their lives, and of the general state of the church considered as professedly worshipping God. This would receive its fulfillment if a state of things should arise in the church which would make it necessary to go into a close and searching examination on all these points, in order to ascertain what was the true church, and what was necessary to constitute true membership in it. There were, therefore, three things, as indicated by this verse, which John was directed to do, so far as the use of the measuring-rod was concerned:
(a) to take a just estimate of what constitutes the true church, as distinguished from all other associations of people;
(b) to institute a careful examination into the opinions in the church on the subject of sacrifice or atonement - involving the whole question about the method of justification before God; and,
(c) to take a correct estimate of what constitutes true membership in the church; or to investigate with care the pRev_ailing opinions about the qualifications for membership.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: a reed: Rev 21:15; Isa 28:17; Eze 40:3-5, Eze 42:15-20; Zac 2:1, Zac 2:2; Gal 6:14-16
and the: Rev 10:1-5
Rise: Num 33:18; Ezek. 40:1-48:35; Co1 3:16, Co1 3:17; Co2 6:16; Eph 2:20-22; Pe1 2:5, Pe1 2:9
Geneva 1599
11:1 And there (1) was given me a reed like unto a rod: and the angel stood, saying, Rise, and (2) measure the temple of God, and the altar, and them that worship therein.
(1) The authority of the intended revelation being declared, together with the necessity of that calling which was particularly imposed on John after which follows the history of the estate of Christ his Church, both conflicting or warring, and overcoming in Christ. For the true Church of Christ is said to fight against that which is falsely so called, over which Antichrist rules, Christ Jesus overthrowing Antichrist by the spirit of his mouth: and Christ is said to overcome most gloriously until he shall slay Antichrist by the appearance of his coming, as the apostle teaches in (Th2 2:8). So this history has two parts: One of the state of the Church conflicting with temptations until Chapter 16. The other of the state of the same church obtaining victory, thence to Chapter 20. The first part has two sections most conveniently distributed into their times, of which the first contains a history of the Christian Church for 1260 years, what time the gospel of Christ was as it were taken up from among men into heaven: the second contains a history of the same Church to the victory perfected. These two sections are briefly, though distinctly propounded in this chapter, but both of them are discoursed after in due order. For we understand the state of the Church conflicting, out of Chapters 12 and 13, and of the same growing out of afflictions, out of Chapters 14 to 16. Neither did John unknowingly join together the history of these two times in this chapter, because here is spoken of prophecy, which all confess to be but one just and immutable in the Church, and which Christ commanded to be continual. The history of the former time reaches to (Rev_ 11:2-14), the latter is set down in the rest of this chapter (Rev_ 11:15-19). In the former are shown these things: the calling of the servants of God in (Rev_ 11:4) the conflicts which the faithful must undergo in their calling, for Christ and his Church, thence to (Rev_ 11:5-10) and their resurrection, and receiving up into heaven to (Rev_ 11:11-14). In the calling of the servants of God, two things are mentioned: the begetting and settling of the Church in two verses, and the education of it in two verses. The begetting of the Church is here commended to John by sign and by speech: the sign is a measuring rod, and the speech a commandment to measure the Temple of God, that is, to reduce the same to a new form: because the Gentiles are already entered into the Temple of Jerusalem, and shall shortly defile and overthrow it completely.
(2) Either that of Jerusalem's, which was a figure of the Church of Christ, or that heavenly model in (Rev_ 11:19) but I like the first better, and the things following all agree to it. The sense therefore is, you see all things in God's house, almost from the passion of Christ, to be disordered: and not only the city of Jerusalem, but also the court of the Temple is trampled under foot by the nations, and by profane men whether Jews or strangers: and that only this Temple, that is, the body of the Temple, with the altar, and a small company of good men who truly worship God, do now remain, whom God sanctifies and confirms by his presence. Measure therefore this, even this true Church, or rather the true type of the true Church, omitting the rest, and so describe all things from me, that the true Church of Christ may be as it were a very little centre, and the Church of Antichrist as the circle of the centre, every way in length and breadth compassing about the same, that by way of prophecy you may so declare openly, that the state of the Temple of God, and the faithful who worship him, that is, of the Church, is much more upright than the Church of Antichrist.
John Gill
11:1 And there was given me a reed like unto a rod,.... A measuring reed, which with the Jews was six cubits long, Ezek 40:5; with the Greeks and Romans, ten feet long; the Ethiopic version here calls it a "golden reed", as in Rev_ 21:15. This was given unto John very likely by the same angel that gave him the little book, since he afterwards bids him arise and measure with it; and by it seems to be designed the holy Scripture, or the word of God, which is sometimes called a line, a rule, and rod, Ps 19:4, and which is the rule and measure of doctrine and faith; and by it all doctrine is to be tried and measured, and whatsoever is not agreeably to it is not of God, nor to be received, but rejected; and it is the rule and measure of all discipline, worship, and practice; it lays down the plan of a Gospel church, which should be gathered out of the world, and separated from it; it shows who are the proper materials of it, what officers are to be constituted in it, and what ordinances are to be administered, and what laws and rules should be observed in receiving and rejecting of members, and according to which the whole community should walk; in short, it directs to all the forms, laws, and ordinances of God's house; and this is the use John, or those whom he represents, were to make of it:
and the angel stood; the same that stood with his right foot on the sea, and his left foot on the earth, and gave to John the little book, Rev_ 10:1; though it may be not in the same place and situation, but rather at the gate of the temple, as in Ezek 40:3. This clause is not in the Vulgate Latin, Arabic, and Ethiopic versions, but is in the Syriac version and Complutensian edition, and is rightly retained, or otherwise it would seem as if the reed spoke:
saying, rise and measure the temple of God, and the altar, and them that worship therein; the allusion is to the temple of Jerusalem, with its appurtenances; there were the most holy place, and the holy place, which was the inner court of the priests, into which they only entered, which was strictly speaking the temple, and is referred to here; and there was the altar of burnt offering, which was in the court of the priests, and the altar of incense, which was before the vail that divided between the holy and holy of holies; and then there was the outer court for all the Israelites to worship in, referred to in Rev_ 11:2, and by "the temple of God" is here meant the church, of which the temple was a type; and so particular congregated churches are called temples, 1Cor 3:16. Solomon, a man of peace, was the builder of the one, and Christ, the Prince of peace, the builder of the other; Solomon's temple was built of hewn stones, made ready before they were brought thither, and a true church of Christ consists of lively stones, hewed and fitted for this spiritual building by the Spirit of God; the temple at Jerusalem was built on a high mountain, and on the north of the city, the church is built upon the rock Christ Jesus, and the Gospel church, or churches, in the times of the sixth trumpet, which this vision refers to, and to the close of it, are in the northern parts of Europe; and as the temple was for religious use and service, for the worship of God and sacrifices, so is the Gospel church, and so are Gospel churches, for the ministry of the word, and administration of ordinances, and for the offering up the sacrifices of prayer and praise; and as in the most holy place were the ark of the covenant, and the mercy seat, and as it was the place of the divine Presence, where God granted communion to his people, so in the church are held forth the mysteries of the covenant, Christ as the mercy seat and the propitiatory, in whom the displays of grace are made, and through whom the saints have fellowship with God, and enjoy his presence: "the altar" may design Christ himself, by whom the saints draw nigh to God, offer up their sacrifices, and are accepted with him; or the whole of Gospel worship and ordinances, as prayer, preaching, singing of praise, and the administration of baptism and the Lord's supper: and they "that worship therein", or "thereat", are the royal priesthood, or such who are made kings and priests unto God, for none went into the inner court, or served at the altar, but priests; and who make use of Christ, the altar, of his person, blood, righteousness, and sacrifice, in their approaches to God; and who are praying souls, wait at the altar of incense, and draw nigh to the throne or grace with a true heart, and worship God in Spirit and in truth: now "measuring" of these respects not the primitive church for the first three or four hundred years, and the formation of that according to the rule of God's word, and as a pattern to other churches; for though the apostolic church, or the church as it was in the apostles' time, and as described in their writings, was such a church; yet the church for such a space of time as above was not; there were great departures both from doctrine and discipline, the mystery of iniquity began to work, and way was made for the man of sin and it was far from being a pattern to be imitated; and besides, this measuring refers to the times of the sixth trumpet, and the close of it: nor does it respect the sealing of the 144,000 between the sixth seal and the opening of the seventh seal, which was for the protection and security of them during the times of the six trumpets, which brought desolation into the empire, and apostasy into the church; though measuring sometimes may seem to denote protection, as in Zech 2:1; and though the outer court is, and will be, a protection to spiritual worshippers, so long as it is not in the hands of the Gentiles, yet this is not the sense, at least not the whole of it: nor does this refer to the hiding of the church in the wilderness, during the reign of antichrist; which might seem to be signified by the internal worshippers retiring to the altar, and to the holy and the most holy place, and being concealed there; and especially since the opening of the temple in Rev_ 11:19, may seem to be opposed to this; but that takes in too large a compass of time, this being an affair relating only to the close of the sixth trumpet, and which was to be before the seventh trumpet sounded: it seems rather to respect the times of the Reformation by Luther, Calvin, and others, when the measuring reed of the word was taken in hand, and used; but then it was used chiefly for the restoration of pure doctrine, and with good success, but not so much for the regulating and orderly discipline of the churches, for the purity of Gospel worship and ordinances; most, if not all the reformed churches, set out upon too broad a bottom, being national, provincial, or parochial; there was a temple, and an altar erected for God, and there were internal and spiritual worshippers; but then they took in the outward court, which should not have been measured in, and circumscribed with them, but should have been left out; but the time for this was not yet come, but now is: in short, I take it that this measuring refers to what was done in the last age, particularly in our nation; and that it has respect to the separation from the national church, when churches, more or less, were gathered and formed according to the Gospel plan and the primitive institution; a work which never was set about and so effectually done before since the age of the apostles: the baptized and congregational churches are the temple, altar, and worshippers measured, who have both the true doctrine, worship, and discipline of God's house among them; a set of men in the last age were raised up, who drew a plan of churches, and of church discipline, according to the ancient model; gathered churches out of the world, and constituted them according to the order of the Gospel; circumscribed them, and enclosed them according to the rules of God's word, admitting none but such into communion who were judged by the churches subjects of the grace of God; and rejected and excluded from among them such as were wicked and scandalous; and so reduced the pure members of churches to a small number, a little flock, a few names in Sardis: and I am of opinion that the measuring reed must be used again; we have got of late, through negligence, or a want of a spirit of discerning, too many of the outward court among us; who must be left out, in order to be given up to other hands, as follows.
Robert Jamieson, A. R. Fausset and David Brown
11:1 MEASUREMENT OF THE TEMPLE. THE TWO WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION: THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS. (Rev. 11:1-19)
and the angel stood--omitted in A, Vulgate, and Coptic. Supported by B and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying." So WORDSWORTH takes it. The reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks. So in Rev_ 16:7 the altar is personified as speaking (compare Note, see on Rev_ 16:7). The Spirit speaks in the canon of Scripture (the word canon is derived from Hebrew, "kaneh," "a reed," the word here used; and John it was who completed the canon). So VICTORINUS, AQUINAS, and VITRINGA. "Like a rod," namely, straight: like a rod of iron (Rev_ 2:27), unbending, destroying all error, and that "cannot be broken." Rev_ 2:27; Heb 1:8, Greek, "a rod of straightness," English Version, "a scepter of righteousness"; this is added to guard against it being thought that the reed was one "shaken by the wind" In the abrupt style of the Apocalypse, "saying" is possibly indefinite, put for "one said." Still WORDSWORTH'S view agrees best with Greek. So the ancient commentator, ANDREAS OF CÆSAREA, in the end of the fifth century (compare Notes, see on Rev_ 11:3-4).
the temple--Greek, "naon" (as distinguished from the Greek, "hieron," or temple in general), the Holy Place, "the sanctuary."
the altar--of incense; for it alone was in "the sanctuary." (Greek, "naos"). The measurement of the Holy place seems to me to stand parallel to the sealing of the elect of Israel under the sixth seal. God's elect are symbolized by the sanctuary at Jerusalem (1Cor 3:16-17, where the same Greek word, "naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (Ezek 40:3, Ezek 40:5, where also the temple is measured with the measuring reed, the forty-first, forty-second, forty-third, and forty-fourth chapters), shall stand at the head of the elect Church. The measuring implies at once the exactness of the proportions of the temple to be restored, and the definite completeness (not one being wanting) of the numbers of the Israelite and of the Gentile elections. The literal temple at Jerusalem shall be the typical forerunner of the heavenly Jerusalem, in which there shall be all temple, and no portion exclusively set apart as temple. John's accurately drawing the distinction in subsequent chapters between God's servants and those who bear the mark of the beast, is the way whereby he fulfils the direction here given him to measure the temple. The fact that the temple is distinguished from them that worship therein, favors the view that the spiritual temple, the Jewish and Christian Church, is not exclusively meant, but that the literal temple must also be meant. It shall be rebuilt on the return of the Jews to their land. Antichrist shall there put forward his blasphemous claims. The sealed elect of Israel, the head of the elect Church, alone shall refuse his claims. These shall constitute the true sanctuary which is here measured, that is, accurately marked and kept by God, whereas the rest shall yield to his pretensions. WORDSWORTH objects that, in the twenty-five passages of the Acts, wherein the Jewish temple is mentioned, it is called hieron, not naos, and so in the apostolic Epistles; but this is simply because no occasion for mentioning the literal Holy Place (Greek, "naos") occurs in Acts and the Epistles; indeed, in Acts 7:48, though not directly, there does occur the term, naos, indirectly referring to the Jerusalem temple Holy Place. In addressing Gentile Christians, to whom the literal Jerusalem temple was not familiar, it was to be expected the term, naos, should not be found in the literal, but in the spiritual sense. In Rev_ 11:19 naos is used in a local sense; compare also Rev_ 14:15, Rev_ 14:17; Rev_ 15:5, Rev_ 15:8.
11:211:2: Եւ զգաւիթն որ արտաքոյ տաճարին՝ թո՛ղ զնա՝ եւ մի՛ չափեր. զի տուեալ է զնա հեթանոսաց. եւ զքաղաքն սուրբ կոխեսցեն ամիսս քառասուն եւ երկուս[5216]:[5216] Ոսկան. Որ է արտաքոյ տա՛՛... տուեալ է նա հեթա՛՛։ Ոմանք. Քառասուն եւ երկու։
2 Իսկ այն գաւիթը, որ տաճարից դուրս է, թո՛ղ այն եւ մի՛ չափիր, քանի որ այն տրուել է հեթանոսներին: Նրանք քառասուներկու ամիս սուրբ քաղաքը ոտքի կոխան պիտի դարձնեն:
2 Բայց գաւիթը, որ տաճարէն դուրս է, ձգէ՛ եւ մի՛ չափեր, վասն զի անիկա հեթանոսներուն տրուած է ու անոնք սուրբ քաղաքը պիտի կոխկռտեն քառասունըերկու ամիս։
Եւ զգաւիթն որ արտաքոյ տաճարին` թող զնա եւ մի՛ չափեր, զի տուեալ է զնա հեթանոսաց. եւ զքաղաքն սուրբ կոխեսցեն ամիսս քառասուն եւ երկուս:

11:2: Եւ զգաւիթն որ արտաքոյ տաճարին՝ թո՛ղ զնա՝ եւ մի՛ չափեր. զի տուեալ է զնա հեթանոսաց. եւ զքաղաքն սուրբ կոխեսցեն ամիսս քառասուն եւ երկուս[5216]:
[5216] Ոսկան. Որ է արտաքոյ տա՛՛... տուեալ է նա հեթա՛՛։ Ոմանք. Քառասուն եւ երկու։
2 Իսկ այն գաւիթը, որ տաճարից դուրս է, թո՛ղ այն եւ մի՛ չափիր, քանի որ այն տրուել է հեթանոսներին: Նրանք քառասուներկու ամիս սուրբ քաղաքը ոտքի կոխան պիտի դարձնեն:
2 Բայց գաւիթը, որ տաճարէն դուրս է, ձգէ՛ եւ մի՛ չափեր, վասն զի անիկա հեթանոսներուն տրուած է ու անոնք սուրբ քաղաքը պիտի կոխկռտեն քառասունըերկու ամիս։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: А внешний двор храма исключи и не измеряй его, ибо он дан язычникам: они будут попирать святый город сорок два месяца.
11:2  καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσιν, καὶ τὴν πόλιν τὴν ἁγίαν πατήσουσιν μῆνας τεσσεράκοντα [καὶ] δύο.
11:2. καὶ (And) τὴν (to-the-one) αὐλὴν (to-a-channeling) τὴν (to-the-one) ἔξωθεν (out-unto-which-from) τοῦ (of-the-one) ναοῦ (of-a-temple) ἔκβαλε (thou-should-have-had-casted-out) ἔξωθεν, (out-unto-which-from,"καὶ (and) μὴ (lest) αὐτὴν (to-it) μετρήσῃς, (thou-might-have-measured-unto,"ὅτι (to-which-a-one) ἐδόθη (it-was-given) τοῖς ( unto-the-ones ) ἔθνεσιν , ( unto-nations ,"καὶ (and) τὴν (to-the-one) πόλιν (to-a-city) τὴν (to-the-one) ἁγίαν (to-hallow-belonged) πατήσουσιν ( they-shall-tread-unto ) μῆνας (to-months) τεσσεράκοντα (to-forty) [καὶ] "[and]"δύο. (to-two)
11:2. atrium autem quod est foris templum eice foras et ne metieris eum quoniam datum est gentibus et civitatem sanctam calcabunt mensibus quadraginta duobusBut the court which is without the temple, cast out and measure it not: because it is given unto the Gentiles. And the holy city they shall tread under foot, two and forty months:
2. And the court which is without the temple leave without, and measure it not; for it hath been given unto the nations: and the holy city shall they tread under foot forty and two months.
11:2. But the atrium, which is outside of the temple, set it aside and do not measure it, because it has been given over to the Gentiles. And they shall trample upon the Holy City for forty-two months.
11:2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months:

2: А внешний двор храма исключи и не измеряй его, ибо он дан язычникам: они будут попирать святый город сорок два месяца.
11:2  καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσιν, καὶ τὴν πόλιν τὴν ἁγίαν πατήσουσιν μῆνας τεσσεράκοντα [καὶ] δύο.
11:2. atrium autem quod est foris templum eice foras et ne metieris eum quoniam datum est gentibus et civitatem sanctam calcabunt mensibus quadraginta duobus
But the court which is without the temple, cast out and measure it not: because it is given unto the Gentiles. And the holy city they shall tread under foot, two and forty months:
11:2. But the atrium, which is outside of the temple, set it aside and do not measure it, because it has been given over to the Gentiles. And they shall trample upon the Holy City for forty-two months.
11:2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [and] two months.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:2: But the court - is given unto the Gentiles - The measuring of the temple probably refers to its approaching destruction, and the termination of the whole Levitical service; and this we find was to be done by the Gentiles, (Romans), who were to tread it down forty-two months; i.e., just three years and a half, or twelve hundred and sixty days. This must be a symbolical period.
Albert Barnes: Notes on the Bible - 1834
11:2: But the court which is without the temple - Which is outside of the temple proper, and, therefore, which does not strictly pertain to it. There is undoubtedly reference here to the "court of the Gentiles," as it was called among the Jews - the outer court of the temple to which the Gentiles had access, and within which they were not permitted to go. For a description of this, see the notes on Mat 21:12. To an observer this would seem to be a part of the temple, and the persons there assembled a portion of the true worshippers of God; but it was necessarily neither the one nor the other. In forming an estimate of those who, according to the Hebrew notions, were true worshippers of God, only those would be regarded as such who had the privilege of access to the inner court, and to the altar. In making such an estimate, therefore, those who had no nearer access than that court, would be omitted; that is, they would not be reckoned as necessarily any part of those who were regarded as the people of God.
Leave out, and measure it not - Margin, "cast out." So the Greek. The meaning is, that he was not to reckon it as pertaining to the true temple of worshippers. There is, indeed, a degree of force in the words rendered "leave out," or, in the margin, "cast out" - ἔκβαλε ἔξω ekbale exō - which implies more than a mere passing by, or omission. The word (ἐκβάλλω ekballō) usually has the idea of "force" or "impluse" (Mat 8:12; Mat 15:17; Mat 25:30; Mar 16:9; Act 27:38, et al.); and the word here would denote some decisive or positive act by which it would be indicated that this was not any part of the true temple, but was to be regarded as pertaining to something else. He was not merely not to mention it, or not to include it in the measurement, but he was to do this by some act which would indicate that it was the result of design in the case, and not by accidentally passing it by.
For it is given unto the Gentiles - It properly pertains to them as their own. Though near the temple, and included in the general range of building, yet it does not pertain to those who worship there, but to those who are regarded as pagan and strangers. It is not said that it was then given to the Gentiles; nor is it said that it was given to them to be overrun and trodden down by them, but that it pertained to them, and was to be regarded as belonging to them. They occupied it, not as the people of God, but as those who were without the true church, and who did not pertain to its real communion. This would find a fulfillment if there should arise a state of things in the church in which it would be necessary to draw a line between those who properly constituted the church and those who did not; if there should be such a condition of things that any considerable portion of those who professedly pertained to the church ought to be divided off as not belonging to it, or would have such characteristic marks that it could be seen that they were strangers and aliens. The interpretation would demand that they should sustain some relation to the church, or that they would seem to belong to it - as the court did to the temple; but still that this was in appearance only, and that in estimating the true church it was necessary to leave them out altogether. Of course this would not imply that there might not be some sincere worshippers among them as individuals - as there would be found usually, in the court of the Gentiles in the literal temple, some who were proselytes and devout worshippers, but what is here said relates to them as a mass or body that they did not belong to the true church, but to the Gentiles.
And the holy city - The whole holy city - not merely the outer court of the Gentiles, which it is said was given to them, nor the temple as such, but the entire holy city. There is no doubt that the words "the holy city" literally refer to Jerusalem - a city so called because it was the special place of the worship of God. See the notes on Mat 4:5; compare Neh 11:1, Neh 11:18; Isa 52:1; Dan 9:24; Mat 27:53. But it is not necessary to suppose that this is its meaning here. The "holy city," Jerusalem, was regarded as sacred to God - as his dwelling-place on earth, and as the abode of his people, and nothing was more natural than to use the term as representing the church. Compare the Gal 4:26 note; Heb 12:22 note. In this sense it is undoubtedly used here as the whole representation is emblematical. John, if he were about to speak of anything that was to occur to the church, would, as a native Jew, be likely to employ such language as this to denote it.
Shall they tread under foot - That is, the Gentiles above referred to; or those who, in the measurement of the city, were set off as Gentiles, and regarded as not belonging to the people of God. This is not spoken of the Gentiles in general, but only of that portion of the multitudes that seemed to constitute the worshippers of God, who, in measuring the temple, were set off or separated as not properly belonging to the true church. The phrase "should tread under foot" is derived from warriors and conquerors, who tread down their enemies, or trample on the fields of grain. It is rendered in this passage by Dr. Robinson (Lexicon), "to profane and lay waste." As applied literally to a city, this would be the true idea; as applied to the church, it would mean that they would have it under their control or in subjection for the specified time, and that the practical effect of that would be to corrupt and prostrate it.
Forty and two months - Literally, this would be three years and a half; but if the time here is prophetic time - a day for a year - then the period would be twelve hundred and sixty years - reckoning the year at 360 days. For a full illustration of this usage, and for the reasons for supposing that this is prophetic time, see the notes on Dan 7:25. See also Editor's Preface, p. 25: In addition to what is there said, it may be remarked, in reference to this passage, that it is impossible to show, with any degree of probability, that the city of Jerusalem was "trampled under foot" by the Romans for the exact space of three years and a half. Prof. Stuart, who adopts the opinion that it refers to the conquest of Jerusalem by the Romans, says, indeed, "It is certain that the invasion of the Romans lasted just about the length of the period named, until Jerusalem was taken. And although the city itself was not besieged so long, yet the metropolis in this case, as in innumerable others in both Testaments, appears to stand for the country of Judaea." But it is to be remembered that the affirmation here is, that "the holy city" was thus to be trodden under foot; and even taking the former supposition, in what sense is it true that the "whole country" was "trodden under foot" by the Romans only three years and a half?
Even the wars of the Romans were not of that exact duration; and, besides, the fact was that Judaea was held in subjection, and trodden down by the Romans for centuries, and never, in fact, regained its independence. If this is to be literally applied to Jerusalem, it has been "trodden down by the Gentiles," with brief intervals, since the conquest by the Romans, to the present time. There has been no precise period of three years and a half, in respect to which the language used here would be applicable to the literal city of Jerusalem. In regard, then, to the proper application of the language which has thus been explained Rev 11:1-2, it may be remarked, in general, that, for the reasons just stated, it is not to be taken literally. John could not have been directed literally to measure the temple at Jerusalem, and the altar, and the worshippers; nor could he have been requested literally to leave out, or "cast out" the court that was without; nor could it be meant that the holy city literally was to be trodden under foot for three years and a half. The language clearly is symbolical, and the reference must have been to something pertaining to the church. And, if the preceding exposition of the tenth chapter is correct, then it may be presumed that this would refer to something that was to occur at about the period there referred to. Regarding it, then, as applicable to the time of the Reformation, and as being a continuation of the vision in Rev 10:1-11, we shall find, in the events of that period, what would be properly symbolized by the language used here. This will appear by Rev_iewing the particulars which have been explained in these verses:
(1) The command to "measure the temple of God," Rev 11:1. This, we have seen, was a direction to take an estimate of what constituted the true church; the very work which it was necessary to do in the Reformation, for this was the first point which was to be settled, whether the papacy was the true church or was the antichrist. This involved, of course, the whole inquiry as to what constitutes the church, alike in reference to its organization, its ministry, its sacraments, and its membership. It was long before the Reformers made up their minds that the papacy was not the true church; for the veneration which they had been taught to cherish for that lingered long in their bosoms. And even when they were constrained to admit that that corrupt communion was the predicted form of the great apostasy - antichrist - and had acquired boldness enough to break away from it foRev_er, it was long before they settled down in a uniform belief as to what was essential to the true church. Indeed, the differences of opinion which pRev_ailed, the warm discussions which ensued, and the diversities of sect which sprang up in the Protestant world, showed with what intense interest the mind was fixed on this question, and how important it was to take an exact measurement of the real church of God.
(2) the direction to "measure the altar." This, as we have seen, would relate to the pRev_ailing opinions on the subject of sacrifice and atonement; on the true method of a sinner's acceptance with God; and, consequently, on the whole subject of justification. As a matter of fact, it need not be said that this was one of the first questions which came before the Reformers, and was one which it was indispensable to settle, in order to a just notion of the church and of the way of salvation. The papacy had exalted the Lord's supper into a real sacrifice; had made it a grand and essential point that the bread and wine were changed into the real body and blood of the Lord, and that a real offering of that sacrifice was made every time that ordinance was celebrated; had changed the office of the ministers of the New Testament from preachers to that of priests; had become familiar with the terms altar, and sacrifice, and priest hood, as founded on the notion that a real sacrifice was made in the "mass"; and had fundamentally changed the whole doctrine respecting the justification of a sinner before God. The altar in the Roman Catholic communion had almost displaced the pulpit; and the doctrine of justification by the merits of the great sacrifice made by the death of our Lord, had been superseded by the doctrine of justification by good works, and by the merits of the saints. It became necessary, therefore, to restore the true doctrine respecting sacrifice for sin, and the way of justification before God; and this would be appropriately represented by a direction to "measure the altar."
(3) the direction to take an estimate of those "who worshipped in the temple." This, as we have seen, would properly mean that there was to be a true estimate taken of what constituted membership in the church, or of the qualifications of those who should be regarded as true worshippers of God. This, also, was one of the first works necessary to be done in the Reformation. Before that, for ages, the doctrine of baptismal regeneration had been the established doctrine of the church; that all that was necessary to membership was baptism and confirmation, was the common opinion; the necessity of regeneration by the influences of the Holy Spirit, as a condition of church membership, was little understood, if not almost wholly unknown; and the grand requisition in membership was not holy living, but the observance of the rites and ceremonies of the church. One of the first things necessary in the Reformation was to restore to its true place the doctrine laid down by the Saviour, that a change of heart that regeneration by the Holy Spirit - was necessary to membership in the church, and that the true church was composed of those who had been thus renewed in the spirit of their mind. This great work would be appropriately symbolized by a direction to take an estimate of those who "worshipped in the temple of God"; that is, to settle the question who should be regarded as true worshippers of God, and what should be required of those who professed to be such worshippers. No more important point was settled in the Reformation than this.
(4) the direction to leave out, or to "cast out" the court without the temple. This, as we have seen, would properly mean that a separation was to be made between what was the true church and what was not, though it might seem to belong to it. The one was to be measured or estimated; the other was to be left out, as not pertaining to that, or as belonging to the Gentiles, or to paganism. The idea would be, that though it; professedly pertained to the true church, and to the worship of God, yet that it deserved to be characterized as paganism. Now this will apply with great propriety, according to all Protestant notions, to the manner in which the papacy was regarded by the Reformers, and should be regarded at all times. It claimed to be the true church, and to the eye of an observer would seem to belong to it, as much as the outer court seemed to pertain to the temple. But it had the essential characteristics of paganism, and was, therefore, properly to be left out, or, cast out, as not pertaining to the true church.
Can anyone doubt the truth of this representation as applicable to the papacy? Almost everything that was unique in the ancient pagan systems of religion had been introduced into the Roman communion; and a stranger at Rome would see more that would lead him to feel that he was in a pagan land, than he would that he was in a land where the pure doctrines of Christianity pRev_ailed, and where the worship was celebrated which the Redeemer hack designed to set up on the earth. This was true not only in the pomp and splendor of worship, and in the processions and imposing ceremonials; but in the worship of images, in the homage rendered to the dead, in the number of festival days, in the fact that the statues reared in pagan Rome to the honor of the gods had been reconsecrated in the service of Christian devotion to the apostles, saints, and martyrs; and in the robes of the Christian priesthood, derived from those in use in the ancient pagan worship. The direction was, that, in estimating the true church, this was to be "left out," or "cast out"; and, if this interpretation is correct, the meaning is, that the Roman Catholic communion, as an organized body, is to be regarded as no part of the true church - a conclusion which is inevitable, if the passages of Scripture which are commonly supposed by Protestants to apply to it are correctly applied. To determine this, and to separate the true church from it, was no small part of the work of the Reformation.
(5) the statement that the holy city was to be trodden under foot, Rev 11:2. This, as we have seen, must mean that the true church would thus be trodden down by those who are described as "Gentiles." So far as pure religion was concerned; so far as pertained to the real condition of the church, and the pure worship of God, it would be as if the whole holy city where God was worshipped were given into the hands of the Gentiles, and they should tread it down, and desecrate all that was sacred for the time here referred to. Everything in Rome at the time of the Reformation would sustain this description. "It is incredible," says Luther, on his visit to Rome, "what sins and atrocities are committed in Rome; they must be seen and heard to be believed. So that it is usual to say: 'If there be a hell, Rome is built above it; it is an abyss from which all sins proceed.'" So again he says: "It is commonly observed that he who goes to Rome for the first time, goes to seek a knave there; the second time he finds him; and the third time he brings him away with him under his cloak. But now, people are become so clever, that they make the three journeys in one."
So Machiavelli, one of the most profound geniuses in Italy, and himself a Roman Catholic, said, "The greatest symptom of the approaching ruin of Christianity is, that the nearer we approach the capital of Christendom, the less do we find of the Christian spirit of the people. The scandalous example and crimes of the court of Rome have caused Italy to lose every principle of piety and every religious sentiment. We Italians are principally indebted to the church and to the priests for having become impious and profane." See D'Aubigne's "History of the Reformation," p. 54, ed. Phila. 1843. In full illustration of the sentiment that the church seemed to be trodden down and polluted by paganism, or by abominations and practices that came out of paganism, we may refer to the general history of the Roman Catholic communion from the rise of the papacy to the Reformation. For a sufficient illustration to justify the application of the passage before us which I am now making, the reader may be referred to the notes on Rev 9:20-21. Nothing would better describe the condition of Rome pRev_ious to and at the time of the Reformation - and the remark may be applied to subsequent periods also - than to say that it was a city which once seemed to be a Christian city, and was not improperly regarded as the center of the Christian world and the seat of the church, and that it had been, as it were, overrun and trodden down by pagan rites and customs and ceremonies, so that, to a stranger looking on it, it would seem to be in the possession of the "Gentiles" or the pagans.
(6) the time during which this was to continue - "forty-two months"; that is, according to the explanation above given, twelve hundred and sixty years. This would embrace the whole period of the ascendency and pRev_alence of the papacy, or the whole time of the continuance of that corrupt domination in which Christendom was to be trodden down and corrupted by it. The prophet of Patmos saw it in vision thus extending its dreary and corrupting reign, and during that time the proper influence of Christianity was trampled down, and the domination of practical paganism was set up where the church should have reigned in its purity. Thus regarded, this would properly express the time of the ascendency of the papal power, and the end of the "forty-two months," or twelve hundred and sixty years, would denote the time when the influence of that power would cease. If, therefore, the time of the rise of the papacy can be determined, it will not be difficult to determine the time when it will come to an end. But for a full consideration of these points the reader is referred to the extended discussion on Dan 7:25. See also Editor's Preface, p. 25. As the point is there fully examined it is unnecessary to go into an investigation of it here.
The general remark, therefore, in regard to this passage Rev 11:1-2 is, that it refers to what would be necessary to be done at the Reformation in order to determine what is the true church and what are the doctrines on which it is based; and to the fact that the Roman Catholic communion, to which the church had been given over for a definite time, was to be set aside as not being the true church of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: the court: Eze 40:17-20, Eze 42:20
leave out: Gr. cast out
it is: Rev_. 13:1-18:24; Psa 79:1; Lam 1:10; Luk 21:24; Th2 2:3-12; Ti1 4:1-3; Ti2 3:1-6
and the: Rev 21:2, Rev 22:19; Isa 48:2, Isa 52:1; Mat 4:5, Mat 27:53
tread: Dan 7:19, Dan 8:10, Dan 8:24, Dan 8:25; Mat 5:13; Heb 10:29
forty: Rev 11:3, Rev 11:11, Rev 12:6, Rev 13:5; Num 14:34; Dan 7:25, Dan 12:7, Dan 12:11, Dan 12:12
Geneva 1599
11:2 (3) But the (a) court which is without the temple (b) leave out, and measure it not; for it is given unto the (4) Gentiles: and the holy city shall they tread under foot (5) forty [and] two months.
(3) As if he should say, it is not your place to judge those who are outside, (1Cor 5:12) who are innumerable: look to those of the household only, or to the house of the living God.
(a) He speaks of the outer court, which was called the peoples court, because all men might come into that.
(b) That is counted to be cast out, which in measuring is refused as profane. (4) To profane persons, wicked and unbelievers, adversaries to the Church. (5) Or a thousand, two hundred and sixty days, as is said in (Rev_ 11:3): that is, a thousand two hundred and sixty years, a day for a year, as often in Ezekiel and Daniel, which I noted before See Rev_ 2:10. The beginning of these thousand two hundred and sixty years, we account from the passion of Christ, by which (the partition wall being broken down) we were made from two into one (Eph 2:14). I say, one flock under one shepherd in (Jn 10:16) and the end of these years precisely falls into the reign of pope Boniface the eighth, who a little before the end of 1294, entered Rome in the feast of Saint Lucie (as Bergomensis says) having put in prison his predecessor Coelestinus, whom by fraud, under colour of Oracle, he deceived: for which cause it was well said of him, "Intravit ut vulpes, regnavit ut leo, mortuus est ut canis." That is, "He entered like a fox, reigned like a lion, and died like a dog." For if from 1294, you subtract the number of years Christ lived on the earth, you will find there remains just one thousand two hundred and sixty years, which are mentioned in this place and many others.
John Gill
11:2 But the court which is without the temple leave out, and measure it not,.... The allusion is to the court of the Israelites, where was the great crowd and company of worshippers, even the national church of the Jews, called by Ezekiel the outer court, Ezek 42:14, and which was measured in Ezek 42:20; but this must not be measured: this designs not the visible church apostatized, as succeeding the pure, primitive, and apostolical church, or the apostate church of Rome, antichrist and his followers, for these are meant by the Gentiles, to whom this outward court is given; this outward court, or the worshippers in it, intend a distinct set of worshippers from the internal worshippers, the priests of God in the temple, altar, and inner court, and from the Gentiles, the Papists; and are no other than carnal Protestants, the bulk of the reformed churches, who have only the name, but not the nature of living Christians, have a form of godliness, but deny its power, are Jews outwardly, but not inwardly, and worship only in an external manner, attend to outward forms and ceremonies, but know nothing of true doctrine, pure worship, or spiritual religion; and which are very numerous, as the worshippers in the outward court were: now these, upon a new measuring and regulating of the churches, are ordered to be left, or cast out, and not taken into the dimensions of the Gospel church; these were to be separated from, and have been, and not to be admitted members of regular and orderly constituted churches, and which is here reckoned a sort of casting of them out; the reason of which follows;
for it is given unto the Gentiles; by whom are meant the Papists, who are no other than Paganized Christians, having introduced a great deal of Gentilism into the divine service; as the worshipping of the virgin Mary, angels, and saints departed, which is in imitation of the demon worship of the Heathens; as also the dedication of their churches to saints, their saints' days, divers festivals, and many other rites and ceremonies, are plainly of Pagan original; and therefore they may very well be called by this name: now it seems by these words that the bulk of the reformed churches, the crowd of outward court worshippers, will be gained, over to the Popish party, and fall off to the church of Rome, to which their doctrines and practices are plainly verging; the pope of Rome, as low a condition as he now is in, will be set "in status quo", before his utter destruction; he will regain all his former dominions, and be in possession of them at the time of his ruin; the whore of Rome, the antichristian Babylon, will sit as a queen, and promise herself a great deal of peace and pleasure, the inward court worshippers and witnesses being slain, and she restored to all her former power and grandeur; when in one day, on a sudden, her destruction will come upon her, when the term of the beast's reign will be expired, mentioned in the next clause:
and the holy city shall they tread under foot forty and two months; by "the holy city" is meant all the kingdoms of Europe, or what has, been called Christendom, the western empire as Christian, the main seat of the Christian religion, or all the churches styled Christian, and so called in allusion to Jerusalem, which bears this name, Mt 4:5; and which was still of a far larger extent than the outward court: the "treading" of this "underfoot" does not barely design possessing of it, or worshipping in the same place, as the phrase of treading in the courts does in Is 1:12; but a tyrannical power over it, and a wasting, spoiling, and destroying it, in allusion to Jerusalem being trodden under foot, wasted, and destroyed by the Gentiles or the Romans, Lk 21:24; and the duration of this tyrannical and oppressive reign will be forty and two months; see Rev_ 13:5, which being reduced to years, make just three years and a half: but then this date cannot be understood strictly and literally; for such a term can never be sufficient for the whore's reign, who was to rule over the kings of the earth, and all nations were to drink of the wine of her fornication: this is too short a time for her to gain so much power, honour, and riches in, as the 13th, 17th, and 18th chapters of this book show, as well as too short for the afflictions and persecutions of the saints by her; wherefore this must be understood prophetically of so many months of years; and a month with the Chaldeans consisting of thirty days, and a year of 360 days, which account Daniel used, and John after him, forty two months, reckoning a day for a year, after the prophetic style, make 1260 years; which is the exact time of the witnesses prophesying in sackcloth, of the church's being hid and nourished in the wilderness, and of the beast's reign, and so of the holy city being trodden under foot. Now this date is not to be reckoned from the outer court being given to the Gentiles, but from the first of antichrist's reign, when the pope of Rome was declared universal bishop; and is only here mentioned to show, that the giving of the outward court to his Gentiles will be towards the expiration of this date.
John Wesley
11:2 But the court which is without the temple - The old temple had a court in the open air, for the heathens who worshipped the God of Israel. Cast out - Of thy account. And measure it not - As not being holy In so high a degree. And they shall tread - Inhabit. The holy city - Jerusalem, Mt 4:5. So they began to do, before St. John wrote. And it has been trodden almost ever since by the Romans, Persians, Saracens, and Turks. But that severe kind of treading which is here peculiarly spoken of, will not be till under the trumpet of the seventh angel, and toward the end of the troublous times. This will continue but forty - two common months, or twelve hundred and sixty common days; being but a small part of the non - chronos.
Robert Jamieson, A. R. Fausset and David Brown
11:2 But--Greek, "And."
the court . . . without--all outside the Holy Place (Rev_ 11:1).
leave out--of thy measurement, literally, "cast out"; reckon as unhallowed.
it--emphatic. It is not to be measured; whereas the Holy Place is.
given--by God's appointment.
unto the Gentiles--In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Lk 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Ps 79:1; Is 63:18.
forty . . . two months-- (Rev_ 13:5). The same period as Daniel's "time, times, and half" (Rev_ 12:14); and Rev_ 11:3, and Rev_ 12:6, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on Dan 7:25; Dan 8:14; Dan 12:11), or rather, regard the 2300 days (Dan 8:14), 1335 days (Dan 12:11-12). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense (Rev_ 11:2), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Mohammed, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on Dan 9:27). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 (Dan 8:14). The forty-two months answer to Israel's forty-two sojournings (Num. 33:1-50) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution.
11:311:3: Եւ տա՛ց երկուց վկայից իմոց՝ եւ մարգարէասցին աւուրս հազա՛ր երկերիւր եւ վաթսուն՝ զգեցեալ քուրձ:
3 Եւ իմ երկու վկաներին պիտի պատուիրեմ, որ մարգարէանան հազար երկու հարիւր վաթսուն օրեր՝ քուրձ հագած»:
3 Ես իմ երկու վկաներուս զօրութիւն պիտի տամ եւ անոնք քուրձ հագած հազար երկու հարիւր վաթսուն օր մարգարէութիւն պիտի ընեն»։
Եւ տաց երկուց վկայից իմոց եւ մարգարէասցին աւուրս հազար երկերիւր եւ վաթսուն` զգեցեալ քուրձ:

11:3: Եւ տա՛ց երկուց վկայից իմոց՝ եւ մարգարէասցին աւուրս հազա՛ր երկերիւր եւ վաթսուն՝ զգեցեալ քուրձ:
3 Եւ իմ երկու վկաներին պիտի պատուիրեմ, որ մարգարէանան հազար երկու հարիւր վաթսուն օրեր՝ քուրձ հագած»:
3 Ես իմ երկու վկաներուս զօրութիւն պիտի տամ եւ անոնք քուրձ հագած հազար երկու հարիւր վաթսուն օր մարգարէութիւն պիտի ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: И дам двум свидетелям Моим, и они будут пророчествовать тысячу двести шестьдесят дней, будучи облечены во вретище.
11:3  καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα περιβεβλημένοι σάκκους.
11:3. καὶ (And) δώσω (I-shall-give) τοῖς (unto-the-ones) δυσὶν ( unto-two ) μάρτυσίν (unto-witnesses) μου, (of-me,"καὶ (and) προφητεύσουσιν (they-shall-declare-before-of) ἡμέρας (to-days) χιλίας ( to-thousand ) διακοσίας ( to-two-hundred ) ἑξήκοντα, (to-sixty," περιβεβλημένους ( to-having-had-come-to-be-casted-about ) σάκκους. (to-burlaps)
11:3. et dabo duobus testibus meis et prophetabunt diebus mille ducentis sexaginta amicti saccosAnd I will give unto my two witnesses: and they shall prophesy, a thousand two hundred sixty days, clothed in sackcloth.
3. And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
11:3. And I will present my two witnesses, and they shall prophesy for one thousand two hundred and sixty days, clothed in sackcloth.
11:3. And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.
And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth:

3: И дам двум свидетелям Моим, и они будут пророчествовать тысячу двести шестьдесят дней, будучи облечены во вретище.
11:3  καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα περιβεβλημένοι σάκκους.
11:3. et dabo duobus testibus meis et prophetabunt diebus mille ducentis sexaginta amicti saccos
And I will give unto my two witnesses: and they shall prophesy, a thousand two hundred sixty days, clothed in sackcloth.
11:3. And I will present my two witnesses, and they shall prophesy for one thousand two hundred and sixty days, clothed in sackcloth.
11:3. And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Название свидетелей употреблено в общем смысле проповедников Бож. истины, христианского учения. Они были пророками и проповедниками в самом широком смысле этого слова, и цель их проповеди не столько вразумление нечестивых, сколько и общее назидание и утешение праведников через предвозвещение грядущего Божия суда [Андрей Кесар., Primasius, Calmet, Lutardt]. Так что и облачение их во вретища (ср. Иер 4:8; Мф. 11:21) может быть понимаемо в общем значении одежды проповедников. Срок их проповеди - 1260: дней (42: мес., 3: 1/2: года) должно рассматривать как указание определенного времени. Этого требует самая точность выражения, доходящая до такой малой единицы, как день, и в таком большом количестве, как 1260. Два свидетеля - несомненно две отдельных действительных личности. Такого понимания требует не только описание их личных особенностей, но и их сопоставление с антихристом и с его лжепророком. Есть два события в Библии, которые остались неразъясненными: это - именно отрицание факта смерти Еноха и взятие живым на небо прор. Илии. Как могли эти два человека избежать смерти, когда она есть oбщий удел всего человечества (Евр 9:27)? Не они ли поэтому суть те два апокалиптических свидетеля, которые должны будут придти в конце времени? [Comel a Lapid, Krementz] Говорит в пользу этого и то обстоятельство, что некоторые черты изображения свидетелей (заключение ими неба изведения огня из уст) как бы взяты с исторической личностью прор. Илии. В пользу этого толкования говорит, наконец, и авторитет древних святоотеческих толкований (св. Ипполит, св. Ефрем Cирин, св. Иоанн Дамаскин, св. Андрей Кеcap.). В дальнейших стихах раскрываются более подробно некоторые черты жизни и деятельности свидетелей. Они - две маслины и два светильника (Зах 4:2, 3, 14). Это говорит об особенном наделении их Бож. дарами, благодаря которым они являются могущественными и авторитетными проповедниками Бож. истины и просвящения. Они, таким образом, стоят пред Богом, т.е. посланы, назначены Богом быть Его свидетелями пред людьми ("земля"), живущими во всей вселенной, пред всем человечеством.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Two Witnesses.A. D. 95.
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 11 And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

In this time of treading down, God has reserved to himself his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe,

I. The number of these witnesses: it is but a small number and yet it is sufficient. 1. It is but small. Many will own and acknowledge Christ in times of prosperity who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times. 2. It is a sufficient number; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews and that of the Gentiles: it should rather seem that they are God's eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times.

II. The time of their prophesying, or bearing their testimony for Christ. A thousand two hundred and threescore days; that is (as many think), to the period of the reign of antichrist; and, if the beginning of that interval could be ascertained, this number of prophetic days, taking a day for a year, would give us a prospect when the end shall be.

III. Their habit, and posture: they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world.

IV. How they were supported and supplied during the discharge of their great and hard work: they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, ch. iv. 2, &c. God gave them the oil of holy zeal, and courage, and strength, and comfort; he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels--habits of spiritual life, light, and zeal.

V. Their security and defence during the time of their prophesying: If any attempted to hurt them, fire proceeded out of their mouths, and devoured them, v. 5. Some think this alludes to Elias's calling for the fire from heaven, to consume the captains and their companies that came to seize him, 2 Kings i. 12. God promised the prophet Jeremiah (ch. v. 14), Behold, I will make my words in thy mouth fire, and this people shall be wood, and it shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, ch. xx. 4. They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood, and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, 1 Kings xvii. 1. God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people; they find it hard work to kick against the pricks.

VI. The slaying of the witnesses. To make their testimony more strong, they must seal it with their blood. Here observe, 1. The time when they should be killed: When they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony. When they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice. 2. The enemy that should overcome and slay them--the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence; and God would permit his enemies to prevail against his witnesses for a time. 3. The barbarous usage of these slain witnesses; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies. (1.) They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is spiritually called Sodom for monstrous wickedness, and Egypt for idolatry and tyranny; and here Christ in his mystical body has suffered more than in any place in the world. (2.) Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, v. 10. They were glad to be rid of these witnesses, who by their doctrine and example had teased, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful.

VII. The resurrection of these witnesses, and the consequences thereof. Observe, 1. The time of their rising again; after they had lain dead three days and a half (v. 11), a short time in comparison of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the resurrection and the life. Thy dead men shall live, together with my dead body shall they arise. Or there may be a reference to the resurrection of Lazarus on the fourth day, when they thought it impossible. God's witnesses may be slain, but they shall rise again: not in their persons, till the general resurrection, but in their successors. God will revive his work, when it seems to be dead in the world. 2. The power by which they were raised: The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them. God can make the dry bones to life; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. 3. The effect of their resurrection upon their enemies: Great fear fell upon them. The reviving of God's work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist.

VIII. The ascension of the witnesses into heaven and the consequences thereof, v. 12, 13. Observe, 1. Their ascension. By heaven we may understand either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning: They ascended to heaven in a cloud (in a figurative, not in a literal sense) and their enemies saw them. It will be no small part of the punishment of persecutors, both in this world and at the great day, that they shall see the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said, Come up hither. The Lord's witnesses must wait for their advancement, both in the church and in heaven, till God calls them; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him. 2. The consequences of their ascension--a mighty shock and convulsion in the antichristian empire and the fall of a tenth part of the city. Some refer this to the beginning of the reformation from popery, when many princes and states fell off from their subjection to Rome. This great work met with great opposition; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest, (1.) By the sword of war, which was then drawn; and many of those who fought under the banner of antichrist were slain by it. (2.) By the sword of the Spirit: The fear of God fell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus, when God's work and witnesses revive, the devil's work and witnesses fall before him.
Adam Clarke: Commentary on the Bible - 1831
11:3: My two witnesses - This is extremely obscure; the conjectures of interpreters are as unsatisfactory as they are endless on this point. Conjecturas conjecturis superstruunt, parum verosimiles, says Rosenmuller: quorum sententias enarrare, meum non est. I say the same. Those who wish to be amused or bewildered, may have recourse both to ancients and moderns on this subject.
Albert Barnes: Notes on the Bible - 1834
11:3: And I will give power unto my two witnesses - In respect to this important passage Rev 11:3-13 I propose to pursue the same method which I have pursued all along in this exposition: first, to examine the meaning of the words and phrases in the symbol, with a purpose to ascertain the fair signification of the symbols; and, secondly, to inquire into the application - that is, to inquire whether any events have occurred which, in respect to their character and to the time of their occurrence, can be shown to be a fair fulfillment of the language.
And I will give power - The word "power" is not in the original. The Greek is simply, "I will give" - that is, I will grant to my two witnesses the right or the power of prophesying during the time specified - correctly expressed in the margin, "give unto my two witnesses that they may prophesy." The meaning is not that he would send two witnesses to prophesy, but rather that these were in fact such "witnesses," and that he would during that time permit them to exercise their prophetic gifts, or give them the privilege and the strength to enunciate the truth which they were commissioned to communicate as his "witnesses" to mankind. Some word, then, like "power, privilege, opportunity, or boldness," it is necessary to supply in order to complete the sense.
Unto my two witnesses - The word "two" evidently denotes that the number would be small; and yet it is not necessary to confine it literally to two persons, or to two societies or communities. Perhaps the meaning is, that as, under the law, two witnesses were required, and were enough, to establish any fact (notes on Joh 8:17), such a number would during those times be preserved from apostasy as would be sufficient to keep up the evidence of truth; to testify against the pRev_ailing abominations, errors, and corruptions; to show what was the real church, and to bear a faithful witness against the wickedness of the world. The law of Moses required that there should be two witnesses on a trial, and this, under that law, was deemed a competent number. See Num 35:30; Deu 17:6; Deu 19:15; Mat 18:16; Joh 5:30-33. The essential meaning of this passage then is, that there would be "a competent number" of witnesses in the case; that is, as many as would be regarded as sufficent to establish the points concerning which they would testify, with perhaps the additional idea that the number would be small.
There is no reason for limiting it strictly to two persons, or for supposing that they would appear in pairs, two and two; nor is it necessary to suppose that it refers particularly to two people or nations. The word rendered "witnesses" - μάρτυρί marturi - is that from which we have derived the word "martyr." It means properly one who bears testimony, either in a judicial sense Mat 18:16; Mat 26:65, or one who can in any way testify to the truth of what he has seen and known, Luk 24:48; Rom 1:9; Phi 1:8; Th1 2:10; Ti1 6:12. Then it came to be employed in the sense in which the word "martyr" is now - to denote one who, amidst great sufferings or by his death, bears witness to the truth; that is, one who is so confident of the truth, and so upright, that he will rather lay down his life than deny the truth of what he has seen and known, Act 22:20; Rev 2:13. In a similar sense it comes to denote one who is so thoroughly convinced on a subject that it is not susceptible of being seen and heard, or who is so attached to one that he is willing to lay down his life as the evidence of his conviction and attachment. The word, as used here, refers to those who, during this period of "forty and two months," would thus be witnesses for Christ in the world; that is, who would bear their testimony to the truth of his religion, to the doctrines which he had Rev_ealed, and to what was required of man - who would do this amidst surrounding error and corruption, and when exposed to persecutions and trials on account of their belief. It is not uncommon in the Scriptures to represent the righteous as witnesses for God. See the notes on Isa 43:10, Isa 43:12; Isa 44:8.
And they shall prophesy - The word "prophesy" does not necessarily mean that they would predict future events; but the sense is, that they would give utterance to the truth as God had Rev_ealed it. See the notes on Rev 10:11. The sense here is, that they would in some public manner hold up or maintain the truth before the world.
A thousand two hundred and threescore days - The same period as the forty and two months Rev 11:2, though expressed in a different form. Reckoning a day for a year, this period would be twelve hundred and sixty years, or the same as the "time and times and the dividing of time" in Dan 7:25. See the notes on that place; also Editor's Preface. The meaning of this would be, therefore, that during that long period, in which it is said that "the holy city would be trodden under foot," there would be those who might be properly called "witnesses" for God, and who would be engaged in holding up his truth before the world; that is, there would be no part of that period in which there would not be found some to whom this appellation could with propriety be given. Though the "holy city" - the church - would seem, to be wholly trodden down, yet there would be a few at least who would assert the great doctrines of true godliness.
Clothed in sackcloth - Sackcloth - σάκκους sakkous - was properly a coarse black cloth commonly made of hair, used for sacks, for straining, and for mourning garments. See the Rev 6:12 note; Isa 3:24 note; and Mat 11:21 note. Here it is an emblem of mourning; and the idea is, that they would prophesy in the midst of grief. This would indicate that the time would be one of calamity, or that, in doing this, there would be occasion for their appearing in the emblems of grief, rather than in robes expressive of joy. The most natural interpretation of this is, that there would be but few who could be regarded as true witnesses for God in the world, and that they would be exposed to persecution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: I will give power: etc. or, I will give unto my two witnesses, that they may prophesy, Joh 3:27; Co1 12:28; Eph 4:11
two: Num 11:26; Deu 17:6, Deu 19:15; Mat 18:16; Co2 13:1
witnesses: Rev 20:4; Luk 24:48; Joh 15:27; Act 1:8, Act 2:32, Act 3:15, Act 13:31
they shall: Rev 19:10
a thousand: Rev 11:2, Rev 12:6
clothed: Gen 37:34; Ch1 21:16; Est 4:1, Est 4:2; Job 16:15; Isa 22:12; Lam 2:10; Joh 3:5-8
Geneva 1599
11:3 And (6) I will give [power] unto my two witnesses, and they shall (7) prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.
(6) I would rather translate it "illud" than "illam" the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; (2Cor 13:1). (7) They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.
John Gill
11:3 And I will give power unto my two witnesses,.... By whom are meant, not Enoch and Elias, as some of the ancient fathers thought, who, they supposed, would come before the appearance of Christ, and oppose antichrist, and be slain by him, which sense the Papists greedily catch at; nor are the Scriptures, the two Testaments, Old and New, designed, though their name and number agree, and also their office, which is to testify of Christ; but then to be clothed in sackcloth, to be killed, and rise again, and ascend to heaven, are things that cannot so well be accommodated to them: but these witnesses intend the ministers of the Gospel and churches of Christ, who have bore testimony for Christ, and against antichrist, ever since he appeared in the world; and particularly the churches and ministers in Piedmont bid fair for this character; who were upon the spot when antichrist arose, always bore their protest against him, and were ever independent of the church of Rome, and subsisted in the midst of the darkness of the apostasy; and suffered much, and very great persecutions, from the Papists; and have stood their ground, and continue to this day; and have been like olive trees and candlesticks, imparting oil and light to others. Though they ought not to be considered exclusive of other ministers and churches, who also have bore, and still do bear a witness for Christ, and against the idolatries of the church of Rome: no two individual persons can be meant, since these witnesses were to prophesy 1260 days, that is, so many years, but a succession of ministers and churches; and these are called two, both on account of the fewness of them, and because the testimony of two is sufficient to confirm any matter; and it may be in allusion to the various instances of two eminent persons being raised up at certain periods of time, as Moses and Aaron, at the deliverance of the children of Israel out of Egypt; Caleb and Joshua, at their entrance into Canaan; Elijah and Elisha in the idolatrous times of Ahab; and Joshua and Zerubbabel at the rebuilding and finishing of the second temple. Now the Angel, and who is Christ, here promises that he will give something to these witnesses: some supply the words, "I will give it"; that is, the holy city, or the church, to them, to be taken care of and defended; others, "I will give" them a mouth and wisdom, which their adversaries shall not be able to resist, according to the promise in Lk 21:15. We supply the words, "I will give power"; that is, authority to preach the Gospel, and strength to profess it, and to continue to bear a testimony to it, signified by prophesying; see 1Cor 14:1.
And they shall prophesy; that is, "that they may prophesy"; which is supported by the Arabic and Ethiopic versions, the former rendering the words, "I will give to my two witnesses to prophesy", and the latter, "I will give in command to my two witnesses that they may prophesy"; the sense is, that Christ will give to them a mission and commission, sufficient authority, all needful gifts and grace, courage and presence of mind to preach his Gospel, to hold forth his word, and bear a testimony for him during the whole time of the apostasy, even
a thousand two hundred and threescore days; that is, so many years, which, as before observed, is the date of the beast's reign, of the holy city being trodden under foot of the Gentiles, and of the church's retirement into the wilderness: it is observable, that the date of the beast's reign and tyranny is expressed by months, and the date of the church's being in the wilderness, and the prophesying of the witnesses, is signified by days; and the reason which some give is not despicable, as that the beast and his followers are the children of darkness and of the night, over which the moon presides, from whence months are, numbered; and the church and the witnesses are children of the day, over which the sun rules. The habit of these witnesses during their time of prophesying follows,
clothed in sackcloth; expressive either of their outward state and condition, being poor, mean, and abject, while the followers of the beast are clad in silks, and live deliciously; or else of the inward frame of their minds, as mourning for the sad estate of the church of Christ, groaning under the tyranny and persecutions of antichrist.
John Wesley
11:3 And I - Christ. Will give to my two witnesses - These seem to be two prophets; two select, eminent instruments. Some have supposed (though without foundation) that they are Moses and Elijah, whom they resemble in several respects. To prophesy twelve hundred and sixty days - Common days, that is, an hundred and eighty weeks. So long will they prophesy, (even while that last and sharp treading of the holy city continues,) both by word and deed, witnessing that Jesus is the Son of God, the heir of all things, and exhorting all men to repent, and fear, and glorify God. Clothed in sackcloth - The habit of the deepest mourners, out of sorrow and concern for the people.
Robert Jamieson, A. R. Fausset and David Brown
11:3 I will give power--There is no "power" in the Greek, so that "give" must mean "give commission," or some such word.
my two witnesses--Greek, "the two witnesses of me." The article implies that the two were well known at least to John.
prophesy--preach under the inspiration of the Spirit, denouncing judgments against the apostate. They are described by symbol as "the two olive trees" and "the two candlesticks," or lamp-stands, "standing before the God of the earth." The reference is to Zech 4:3, Zech 4:12, where two individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to the afflicted, though sealed, remnant. As two candlesticks are mentioned in Rev_ 11:4, but only one in Zech 4:2, I think the twofold Church, Jewish and Gentile, may be meant by the two candlesticks represented by the two witnesses: just as in Rev_ 7:1-8 there are described first the sealed of Israel, then those of all nations. But see on Rev_ 11:4. The actions of the two witnesses are just those of Moses when witnessing for God against Pharaoh (the type of Antichrist, the last and greatest foe of Israel), turning the waters into blood, and smiting with plagues; and of Elijah (the witness for God in an almost universal apostasy of Israel, a remnant of seven thousand, however, being left, as the 144,000 sealed, Rev_ 7:1-8) causing fire by his word to devour the enemy, and shutting heaven, so that it rained not for three years and six months, the very time (1260 days) during which the two witnesses prophesy. Moreover, the words "witness" and "prophesy" are usually applied to individuals, not to abstractions (compare Ps 52:8). DE BURGH thinks Elijah and Moses will again appear, as Mal 4:5-6 seems to imply (compare Mt 17:11; Acts 3:21). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare Deut 34:5-6; Jude 1:9. Elias' genius and mode of procedure bears the same relation to the "second" coming of Christ, that John the Baptist's did to the first coming [BENGEL]. Many of the early Church thought the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for these have never yet died; but, perhaps, shall be the witnesses slain. Still, the turning the water to blood, and the plagues (Rev_ 11:6), apply best to "Moses (compare Rev_ 15:3, the song of Moses"). The transfiguration glory of Moses and Elias was not their permanent resurrection-state, which shall not be till Christ shall come to glorify His saints, for He has precedence before all in rising. An objection to this interpretation is that those blessed departed servants of God would have to submit to death (Rev_ 11:7-8), and this in Moses' case a second time, which Heb 9:27 denies. See on Zech 4:11-12, on the two witnesses as answering to "the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarkable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua.
in sackcloth--the garment of prophets, especially when calling people to mortification of their sins, and to repentance. Their very exterior aspect accorded with their teachings: so Elijah, and John who came in His spirit and power. The sackcloth of the witnesses is a catch word linking this episode under the sixth trumpet, with the sun black as sackcloth (in righteous retribution on the apostates who rejected God's witnesses) under the sixth seal (Rev_ 6:12).
11:411:4: Սոքա՛ են երկու ձիթենիքն՝ եւ երկո՛ւ ճրագք, որ կա՛ն առաջի Աստուծոյ յերկրի[5217]: [5217] Ոմանք. Աստուծոյ ՚ի յերկրի։
4 Սրանք երկու ձիթենիներն ու երկու ճրագներն են, որ կան Աստծու առաջ՝ երկրի վրայ:
4 Ասոնք այն երկու ձիթենիներն ու երկու աշտանակներն են, որոնք երկրին Տէրոջը առջեւ կը կենան։
Սոքա են երկու ձիթենիքն եւ երկու ճրագք, որ կան առաջի [136]Աստուծոյ [137]յերկրի:

11:4: Սոքա՛ են երկու ձիթենիքն՝ եւ երկո՛ւ ճրագք, որ կա՛ն առաջի Աստուծոյ յերկրի[5217]:
[5217] Ոմանք. Աստուծոյ ՚ի յերկրի։
4 Սրանք երկու ձիթենիներն ու երկու ճրագներն են, որ կան Աստծու առաջ՝ երկրի վրայ:
4 Ասոնք այն երկու ձիթենիներն ու երկու աշտանակներն են, որոնք երկրին Տէրոջը առջեւ կը կենան։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Это суть две маслины и два светильника, стоящие пред Богом земли.
11:4  οὖτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι αἱ ἐνώπιον τοῦ κυρίου τῆς γῆς ἑστῶτες.
11:4. Οὗτοί: (The-ones-these) εἰσιν (they-be) αἱ ( the-ones ) δύο ( two ) ἐλαῖαι ( olivings-unto ) καὶ (and) αἱ (the-ones) δύο (two) λυχνίαι ( luminatings-of-unto ,"[αἱ] "[the-ones]" ἐνώπιον ( in-looked ) τοῦ ( of-the-one ) κυρίου ( of-Authority-belonged ) τῆς ( of-the-one ) γῆς ( of-a-soil ," ἑστῶτες . ( having-had-come-to-stand )
11:4. hii sunt duo olivae et duo candelabra in conspectu Domini terrae stantesThese are the two olive trees and the two candlesticks that stand before the Lord of the earth.
4. These are the two olive trees and the two candlesticks, standing before the Lord of the earth.
11:4. These are the two olive trees and the two lampstands, standing in the sight of the lord of the earth.
11:4. These are the two olive trees, and the two candlesticks standing before the God of the earth.
These are the two olive trees, and the two candlesticks standing before the God of the earth:

4: Это суть две маслины и два светильника, стоящие пред Богом земли.
11:4  οὖτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι αἱ ἐνώπιον τοῦ κυρίου τῆς γῆς ἑστῶτες.
11:4. hii sunt duo olivae et duo candelabra in conspectu Domini terrae stantes
These are the two olive trees and the two candlesticks that stand before the Lord of the earth.
11:4. These are the two olive trees and the two lampstands, standing in the sight of the lord of the earth.
11:4. These are the two olive trees, and the two candlesticks standing before the God of the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:4: These are the two olive trees - Mentioned Zac 4:14, which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from Zac 4:1-14. Whether the prophet and the apostle mean the same things by these emblems, we know not.
Albert Barnes: Notes on the Bible - 1834
11:4: These are the two olive-trees - These are represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here to Zac 4:3, Zac 4:11, Zac 4:14, though the imagery is in some respects changed. The prophet Zac 4:2-3 saw in vision "a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof." These two "olive branches" were subsequently declared Rev 11:14 to be "the two anointed ones, that stand by the Lord of the whole earth." The olive-trees, or olive-branches Rev 11:12, appear in the vision of the prophet to have been connected with the ever-burning lamp by golden pipes; and as the olive-tree produced the oil used by the ancients in their lamps, these trees are represented as furnishing a constant supply of oil through the golden pipes to the candlestick, and thus they become emblematic of the supply of grace to the church. John uses this emblem, not in the sense exactly in which it was employed by the prophet, but to denote that these two "witnesses," which might be compared with the two olivetrees, would be the means of supplying grace to the church. As the olive-tree furnished oil for the lamps, the two trees here would seem properly to denote ministers of religion; and as there can be no doubt that the candlesticks, or lamp-bearers, denote churches, the sense would appear to be that it was through the pastors of the churches that the oil of grace which maintained the brightness of those mystic candlesticks, or the churches, was conveyed. The image is a beautiful one, and expresses a truth of great importance to the world; for God has designed that the lamp of piety shall be kept burning in the churches by truth supplied through ministers and pastors.
And the two candlesticks - The prophet Zechariah saw but one such candlestick or lamp-bearer; John here saw two - as there are two "witnesses" referred to. In the vision described in Rev 1:12, he saw seven - representing the seven churches of Asia. For an explanation of the meaning of the symbol, see the notes on that verse.
Standing before the God of the earth - So Zac 4:14, "These be the two anointed ones, that stand by the Lord of the whole earth." The meaning is, that they stood, as it were, in the very presence of God - as, in the tabernacle and temple, the golden candlestick stood "before" the ark on which was the symbol of the divine presence, though separated from it by a veil. Compare the notes on Rev 9:13. This representation, that the ministers of religion "stand before the Lord," is one that is not uncommon in the Bible. Thus it is said of the priests and Levites: "The Lord separated the tribe of Levi, to staled before the Lord, to minister unto him, and to bless his name," Deu 10:8; compare Deu 18:7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: "As the Lord liveth, before whom I stand," Kg1 17:1; also, Kg1 18:15; Kg2 3:14; Kg2 5:16; compare Jer 15:19. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: two olive: Psa 52:8; Jer 11:16; Zac 4:2, Zac 4:3, Zac 4:11-14; Rom 11:17
two candlesticks: Rev 1:20; Mat 5:14-16; Luk 11:33
standing: Deu 10:8; Kg1 17:1
the God: Exo 8:22; Isa 54:5; Mic 4:13; Zac 4:14
Geneva 1599
11:4 These (8) are the two olive trees, and the two candlesticks standing before the God of the earth.
(8) That is, the ordinary and perpetual instruments of spiritual grace, peace and light in my Church, which God by his only power preserved in this Temple. See (Zech 4:3).
John Gill
11:4 These are the two olive trees,.... Or represented by the two olive trees in Zech 4:3, which there design Joshua and Zerubbabel; and who in laying out themselves, their gifts and wealth, in rebuilding and finishing the temple, were types of these witnesses, the ministers of the Gospel, in the successive ages of the apostasy; who may be compared to olive trees, because of the oil of grace, and the truth of it in them; and because of the gifts of the Spirit of God bestowed on them, or their having that anointing which teacheth all things; and because they freely impart their gifts, and the golden oil of the Gospel unto others, and also bring the good tidings of peace and salvation by Christ, of which the olive leaf is a symbol; and because they are like the olive tree, fat, flourishing, and fruitful in spiritual things; they are sons of oil, and God's anointed ones:
and the two candlesticks; which hold forth the light of the word, in the midst of Popish darkness: this shows that churches, as well as ministers, are designed by the witnesses, since the candlesticks are explained of the churches, Rev_ 1:20, though the simile well agrees with ministers of the word, who are the lights of the world, or hold forth the light of the Gospel, which is put into them by Christ: and these olive trees and candlesticks are represented as
standing before the God of the earth; ministering unto him, enjoying his presence, and having his assistance, and being under his protection. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, read, "the Lord of the earth"; and so the Complutensian edition; see Zech 4:14.
John Wesley
11:4 These are the two olive trees - That is, as Zerubbabel and Joshua, the two olive trees spoken of by Zechariah, Zech 3:9, Zech 4:10, were then the two chosen instruments in God's hand, even so shall these. be in their season. Being themselves full of the unction of the Holy One, they shall continually transmit the same to others also. And the two candlesticks - Burning and shining lights. Standing before the Lord of the earth - Always waiting on God, without the help of man, and asserting his right over the earth and all things therein.
Robert Jamieson, A. R. Fausset and David Brown
11:4 standing before the God of the earth--A, B, C, Vulgate, Syriac, Coptic, and ANDREAS read "Lord" for "God": so Zech 4:14. Ministering to (Lk 1:19), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (Rev_ 11:15). The phrase alludes to Zech 4:10, Zech 4:14, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," Phil 2:15), and ministering for its encouragement in a time of apostasy. WORDSWORTH'S view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO TESTAMENTS ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in Zech 4:2 is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on Rev_ 11:1, which is connected with this, the reed, the Scripture canon, being the measure of the Church: so PRIMASIUS [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But Rev_ 11:7 proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished.
11:511:5: Եւ որք կամիցին վնասել նոցա, հո՛ւր ելցէ ՚ի բերանոյ նոցա՝ եւ կերիցէ զթշնամիս նոցա. եւ որք կամիցին մեղանչել նոցա՝ ա՛յսպէս սատակեսցին[5218]: [5218] Ոմանք. Կամեսցին վնասել... ՚ի բերանոց նոցա։
5 Եւ ովքեր ուզենան նրանց վնասել, կրակ պիտի ելնի նրանց բերանից եւ պիտի լափի իրենց թշնամիներին: Եւ ովքեր ուզենան նրանց վնասել, այսպէ՛ս պիտի կործանուեն:
5 Եւ եթէ մէկը ուզէ անոնց վնասել, անոնց բերաններէն կրակ պիտի ելլէ ու իրենց թշնամիները ուտէ։ Եթէ մէկը ուզէ անոնց վնասել, պիտի սպաննուի։
Եւ որք կամիցին վնասել նոցա, հուր ելցէ ի բերանոյ նոցա եւ կերիցէ զթշնամիս նոցա. եւ որք կամիցին մեղանչել նոցա` այսպէս սատակեսցին:

11:5: Եւ որք կամիցին վնասել նոցա, հո՛ւր ելցէ ՚ի բերանոյ նոցա՝ եւ կերիցէ զթշնամիս նոցա. եւ որք կամիցին մեղանչել նոցա՝ ա՛յսպէս սատակեսցին[5218]:
[5218] Ոմանք. Կամեսցին վնասել... ՚ի բերանոց նոցա։
5 Եւ ովքեր ուզենան նրանց վնասել, կրակ պիտի ելնի նրանց բերանից եւ պիտի լափի իրենց թշնամիներին: Եւ ովքեր ուզենան նրանց վնասել, այսպէ՛ս պիտի կործանուեն:
5 Եւ եթէ մէկը ուզէ անոնց վնասել, անոնց բերաններէն կրակ պիտի ելլէ ու իրենց թշնամիները ուտէ։ Եթէ մէկը ուզէ անոնց վնասել, պիտի սպաննուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: И если кто захочет их обидеть, то огонь выйдет из уст их и пожрет врагов их; если кто захочет их обидеть, тому надлежит быть убиту.
11:5  καὶ εἴ τις αὐτοὺς θέλει ἀδικῆσαι, πῦρ ἐκπορεύεται ἐκ τοῦ στόματος αὐτῶν καὶ κατεσθίει τοὺς ἐχθροὺς αὐτῶν· καὶ εἴ τις θελήσῃ αὐτοὺς ἀδικῆσαι, οὕτως δεῖ αὐτὸν ἀποκτανθῆναι.
11:5. καὶ (And) εἴ (if) τις (a-one) αὐτοὺς (to-them) θέλει (it-determineth) ἀδικῆσαι, (to-have-un-coursed-unto," πῦρ ( a-fire ) ἐκπορεύεται ( it-traverseth-out-of ) ἐκ ( out ) τοῦ ( of-the-one ) στόματος ( of-a-mouth ) αὐτῶν (of-them) καὶ (and) κατεσθίει ( it-eat-belongeth-down ) τοὺς ( to-the-ones ) ἐχθροὺς ( to-en-emnitied ) αὐτῶν: (of-them) καὶ (and) εἴ (if) τις (a-one) θελήσῃ (it-might-have-determined) αὐτοὺς (to-them) ἀδικῆσαι, (to-have-un-coursed-unto,"οὕτως (unto-the-one-this) δεῖ (it-bindeth) αὐτὸν (to-it) ἀποκτανθῆναι. (to-have-been-killed-off)
11:5. et si quis eos voluerit nocere ignis exiet de ore illorum et devorabit inimicos eorum et si quis voluerit eos laedere sic oportet eum occidiAnd if any man will hurt them, fire shall come out of their mouths and shall devour their enemies. And if any man will hurt them, in this manner must he be slain.
5. And if any man desireth to hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man shall desire to hurt them, in this manner must he be killed.
11:5. And if anyone will want to harm them, fire shall go forth from their mouths, and it shall devour their enemies. And if anyone will want to wound them, so must he be slain.
11:5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed:

5: И если кто захочет их обидеть, то огонь выйдет из уст их и пожрет врагов их; если кто захочет их обидеть, тому надлежит быть убиту.
11:5  καὶ εἴ τις αὐτοὺς θέλει ἀδικῆσαι, πῦρ ἐκπορεύεται ἐκ τοῦ στόματος αὐτῶν καὶ κατεσθίει τοὺς ἐχθροὺς αὐτῶν· καὶ εἴ τις θελήσῃ αὐτοὺς ἀδικῆσαι, οὕτως δεῖ αὐτὸν ἀποκτανθῆναι.
11:5. et si quis eos voluerit nocere ignis exiet de ore illorum et devorabit inimicos eorum et si quis voluerit eos laedere sic oportet eum occidi
And if any man will hurt them, fire shall come out of their mouths and shall devour their enemies. And if any man will hurt them, in this manner must he be slain.
11:5. And if anyone will want to harm them, fire shall go forth from their mouths, and it shall devour their enemies. And if anyone will want to wound them, so must he be slain.
11:5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Под огнем из уст свидетелей (ср. I:16; 1Цар. 17:1) можно разуметь особенную чудодейственную силу их слов. Тот, кто не примет их проповеди покаяния и даже станет выставлять себя настолько упорным, что решится причинить им вред, тот сам погубит себя, как отвергали слово Божие. Власть совершать чудеса, это могущество свидетелей продолжится во все дни их пророческого служения, во все 1260: дней; и только тогда, когда свидетели окончат свое дело проповеди, исполнивши все, что им было назначено от Бога, окончится и время могущества и неприкосновенности.
Adam Clarke: Commentary on the Bible - 1831
11:5: Fire proceedeth out of their mouth - That is, they are commissioned to denounce the judgments of God against all who would attempt to prevent them from proceeding in their ministry.
Albert Barnes: Notes on the Bible - 1834
11:5: And if any man will hurt them - This implies that there would be those who would be disposed to injure or wrong them; that is, that they would be liable to persecution. The word "will" is here more than the mere sign of the future; it denotes "intention, purpose, design," θέλεὶ thelei - "if any man wills or purposes to injure them." See a similar use of the word in Ti1 6:9. The word "hurt" here means to do "injury" or "injustice" - ἀδικῆσαι adikē sai - and may refer to wrong in any form - whether in respect to their character, opinions, persons, or property. The general sense is, that there would be those who would be disposed to do them harm, and we should naturally look for the fulfillment of this in some form of persecution.
Fire proceedeth out of their mouth - It is, of course, not necessary that this should be taken literally. The meaning is, that they would have the power of destroying their enemies as if fire should proceed out of their mouth; that is, their words would be like burning coals or flames. There may possibly be an allusion here to Kg2 1:10-14, where it is said that Elijah commanded the fire to descend from heaven to consume those who were sent to take him (compare Luk 9:54); but in that case Elijah commanded the fire to come "from heaven"; here it proceedeth "out of the mouth." The allusion here, therefore, is to the denunciations which they would utter, or the doctrines which they would preach, and which would have the same effect on their enemies as if they breathed forth fire and flame. So Jer 5:14, "Because ye speak this word, Behold, I will make my words in thy mouth fire and this people wood, and it shall devour them."
And devoureth their enemies - The word "devour" is often used with reference to fire, which seems to "eat up" or "consume" what is in its way, or to "feed on" what it destroys. This is the sense of the word here - κατεσθίει katesthiei - "to eat down, to swallow down, to devour." Compare Rev 20:9; Septuagint Isa 29:6; Joe 2:5; Lev 10:2. As there is no reason to believe that there would be literal fire, so it is not necessary to suppose that their enemies would be literally devoured or consumed. The meaning is fulfilled if their words should in any way produce an effect on their enemies similar to what is produced by fire: that is, if it should destroy their influence; if it should overcome and subdue them; if it should annihilate their domination in the world.
And if any man will hurt them - This is repeated in order to make the declaration more intensive, and also to add another thought about the effect of persecuting and injuring them.
He must in this manner be killed - That is, in the manner specified - by fire. It does not mean that he would be killed in the same manner in which the "witnesses" were killed, but in the method specified before - by the fire that should proceed out of their mouth. The meaning is, undoubtedly, that they would have power to bring down on them divine vengeance or punishment, so that there would be a just retaliation for the wrongs done them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: fire: Num 16:28-35; Kg2 1:10-12; Psa 18:8; Isa 11:4; Jer 1:10, Jer 5:14; Eze 43:3; Hos 6:5; Zac 1:6, Zac 2:8; Act 9:4, Act 9:5
Geneva 1599
11:5 (9) And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
(9) The power and surety of the holy ministry, which is truly evangelical, is declared both in earth and in heaven, protecting the administers of it, and destroying its enemies, in this verse, divine power, most mightily showing itself forth in heaven, earth and the sea in (Rev_ 11:6) as it is described in (2Cor 10:4) according to the promise of Christ in (Mk 16:17). This is the second place (as I said before) of the combats which the servants of God must undergo in the executing of their calling, and of the things that follow the same combats or conflicts are these things to overcome, in these two verses: to be overcome and killed in (Rev_ 11:7) After the slaughter follow these things, that the carcasses of the godly, laid abroad in (Rev_ 11:8) and being unburied, are scorned, together with cursing and bitter abhorrance (Rev_ 11:9) and that therefore congratulations are publicly and privately made in (Rev_ 11:10).
John Gill
11:5 And if any man will hurt them,.... Do any injury to their persons, or properties, oppose their writings, blaspheme their doctrines, and hinder their ministrations; whoever; they be, whether they be any that live among them, or in other parts; whether they be secret or open enemies; or whether they be of the outward court, or be really Gentiles or Papists; and especially if they do them any injustice, if they wrong, oppress, afflict, and distress them knowingly and willingly:
fire proceedeth out of their mouth; by which may be meant the word of God, which they preach and hold forth, which is comparable to fire, Jer 23:29, both for light, it being a means of enlightening sinners, who are darkness itself; and of directing saints in their walk and conversation; and of detecting the errors, immoralities, idolatry, and superstition of men, and particularly of the church of Rome, who cannot bear the light of this word, and therefore forbid the reading of it to the laity, and keep it locked up from them in the Latin tongue: and also for the heat of it, it being the means of quickening, or of conveying a vital heat to dead sinners; and of warming and comforting the saints, causing their hearts to burn within them, while they bear or read it, or meditate upon it; and of scorching and tormenting reprobate sinners, and filling them with wrath, pain, and anguish, especially the followers of antichrist; and this is greatly designed, for this has a particular reference to the pouring out of the fourth vial, Rev_ 16:9. Likewise, the word of God may be compared to fire for its purity in itself, for every word of his is pure; and for its purifying nature, when faithfully preached, and powerfully applied, it penetrates deep, it searches, and discovers, and purges from the dross of profaneness, false doctrine, and will worship; and for its consuming nature, as follows, it pronouncing damnation to unbelievers and impenitent sinners, and it being the savour of death unto death to such: or else the prayers of these witnesses are intended by the fire that proceeds out of their mouth, for vengeance on their enemies, who hinder their ministrations, blaspheme the truth, and shed their blood; which do not arise from a passionate and revengeful spirit, but from a pure zeal for the glory of God, and the honour of his name, and truth; and which prayers are heard by God, who will avenge his elect, that cry unto him day and night: the allusion is to the fire, which, at the request of Moses, came forth from the Lord, and destroyed two hundred and fifty persons, that opposed him and Aaron; and to the fire which Elias called for from heaven, upon the captains, and the fifties, that came to take him, who were types of these witnesses; see Num 16:3. And also this fire may denote the denunciations of God's wrath by them upon the antichristian party, these being as wood, and their words as fire, to consume them; see Jer 5:14.
And devoureth their enemies: whether open or secret; just as the fire devoured Nadab and Abihu, the offerers of strange fire, which the Lord commanded not; so the fire out of the mouth of God's faithful servants devours such who introduce divers and strange doctrines, and the inventions of men, into the church of God; the light of God's word convinces and confounds them, though it may not convert them; it flashes in their consciences, and distresses them, so that they gnaw their tongues for pain; there being nothing but a fearful looking for of judgment, and fiery indignation, which shall devour and destroy them, though not corporeally, yet spiritually and eternally; for even these shall afterwards make war against them, conquer them, and slay them, and shall see them ascend to heaven, Rev_ 11:7.
And if any man will hurt them, he must in this manner be killed; this is repeated, partly to show the certainty of this destruction; and partly to point out the manner of it, which will be not by the use of carnal weapons: these enemies of the witnesses will not be killed by the sword, or any other weapon, but by the word of God, and through the prayers of the saints, and by the denunciations of God's judgments on them. The Jews express the doctrines and traditions of their Rabbins, delivered from one to another, by fire, proceeding out of their mouths; who say (r),
"Rab sat before Rabbi, and "there went forth" , "sparks of fire from the mouth of Rab", into the mouth of Rabbi, and from the mouth of Rabbi, into the mouth of Rab;''
which the gloss explains of their communicating their doctrines and traditions to one another.
(r) T. Bab. Cholin, fol. 137. 2. Juchasin, fol. 113. 2.
John Wesley
11:5 If any would kill them - As the Israelites would have done Moses and Aaron, Num 16:41. He must be killed thus - By that devouring fire.
Robert Jamieson, A. R. Fausset and David Brown
11:5 will hurt--Greek, "wishes," or "desires to hurt them."
fire . . . devoureth--(Compare Jer 5:14; Jer 23:29).
out of their mouth--not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies.
if any man will hurt them--twice repeated, to mark the immediate certainty of the accomplishment.
in this manner--so in like manner as he tries to hurt them (compare Rev_ 13:10). Retribution in kind.
11:611:6: Սոքա ունին իշխանութիւն փակե՛լ զերկինս՝ զի մի՛ տեղասցէ զաւուրս մարգարէութեան նոցա. եւ ունին իշխանութիւն ՚ի վերայ ջուրց՝ դարձուցանել զնոսա յարիւն, եւ հարկանել զերկիր յամենայն հարուածս՝ քանիցս անգամ եւ կամիցին[5219]: [5219] Ոմանք. Մի՛ տեղասցի աւուրս։
6 Երկու վկաներն իշխանութիւն ունեն փակելու երկինքը, որպէսզի իրենց մարգարէութեան օրերում անձրեւ չտեղայ. իշխանութիւն ունեն եւ ջրերի վրայ՝ դրանք արիւն դարձնելու, ինչպէս նաեւ հարուածելու երկրին բոլոր հարուածներով, քանի անգամ որ կամենան:
6 Ասոնք իշխանութիւն ունին երկինքը գոցելու, որպէս զի իրենց մարգարէութեան օրերը անձրեւ չգայ ու ջուրերուն վրայ իշխանութիւն ունին՝ զանոնք արիւն դարձնելու եւ ամէն կերպ պատուհասներով երկիրը զարնելու՝ քանի՛ անգամ որ ուզեն։
Սոքա ունին իշխանութիւն փակել զերկինս զի մի՛ տեղասցէ զաւուրս մարգարէութեան նոցա. եւ ունին իշխանութիւն ի վերայ ջուրց դարձուցանել զնոսա յարիւն, եւ հարկանել զերկիր յամենայն հարուածս` քանիցս անգամ եւ կամիցին:

11:6: Սոքա ունին իշխանութիւն փակե՛լ զերկինս՝ զի մի՛ տեղասցէ զաւուրս մարգարէութեան նոցա. եւ ունին իշխանութիւն ՚ի վերայ ջուրց՝ դարձուցանել զնոսա յարիւն, եւ հարկանել զերկիր յամենայն հարուածս՝ քանիցս անգամ եւ կամիցին[5219]:
[5219] Ոմանք. Մի՛ տեղասցի աւուրս։
6 Երկու վկաներն իշխանութիւն ունեն փակելու երկինքը, որպէսզի իրենց մարգարէութեան օրերում անձրեւ չտեղայ. իշխանութիւն ունեն եւ ջրերի վրայ՝ դրանք արիւն դարձնելու, ինչպէս նաեւ հարուածելու երկրին բոլոր հարուածներով, քանի անգամ որ կամենան:
6 Ասոնք իշխանութիւն ունին երկինքը գոցելու, որպէս զի իրենց մարգարէութեան օրերը անձրեւ չգայ ու ջուրերուն վրայ իշխանութիւն ունին՝ զանոնք արիւն դարձնելու եւ ամէն կերպ պատուհասներով երկիրը զարնելու՝ քանի՛ անգամ որ ուզեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: Они имеют власть затворить небо, чтобы не шел дождь на землю во дни пророчествования их, и имеют власть над водами, превращать их в кровь, и поражать землю всякою язвою, когда только захотят.
11:6  οὖτοι ἔχουσιν τὴν ἐξουσίαν κλεῖσαι τὸν οὐρανόν, ἵνα μὴ ὑετὸς βρέχῃ τὰς ἡμέρας τῆς προφητείας αὐτῶν, καὶ ἐξουσίαν ἔχουσιν ἐπὶ τῶν ὑδάτων στρέφειν αὐτὰ εἰς αἷμα καὶ πατάξαι τὴν γῆν ἐν πάσῃ πληγῇ ὁσάκις ἐὰν θελήσωσιν.
11:6. οὗτοι (The-ones-these) ἔχουσιν (they-hold) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) κλεῖσαι (to-have-latched) τὸν (to-the-one) οὐρανόν, (to-a-sky) ἵνα (so) μὴ ( lest ) ὑετὸς ( a-rain ) βρέχῃ ( it-might-shower ) τὰς (to-the-ones) ἡμέρας (to-days) τῆς (of-the-one) προφητείας (of-a-declaring-before-of) αὐτῶν, (of-them,"καὶ (and) ἐξουσίαν (to-a-being-out-unto) ἔχουσιν (they-hold) ἐπὶ (upon) τῶν ( of-the-ones ) ὑδάτων ( of-waters ) στρέφειν ( to-beturn ) αὐτὰ (to-them) εἰς ( into ) αἷμα ( to-a-blood ) καὶ (and) πατάξαι ( to-have-smote ) τὴν (to-the-one) γῆν (to-a-soil) ἐν ( in ) πάσῃ ( unto-all ) πληγῇ ( unto-a-smiting ) ὁσάκις (which-oft) ἐὰν (if-ever) θελήσωσιν. (they-might-have-determined)
11:6. hii habent potestatem cludendi caelum ne pluat diebus prophetiae ipsorum et potestatem habent super aquas convertendi eas in sanguinem et percutere terram omni plaga quotienscumque voluerintThese have power to shut heaven, that it rain not in the days of their prophecy: And they have power over waters, to turn them into blood and to strike the earth with all plagues, as often as they will.
6. These have the power to shut the heaven, that it rain not during the days of their prophecy: and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they shall desire.
11:6. These have the power to close up the heavens, so that it may not rain during the days of their prophesying. And they have power over the waters, to convert them into blood, and to strike the earth with every kind of affliction as often as they will.
11:6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will:

6: Они имеют власть затворить небо, чтобы не шел дождь на землю во дни пророчествования их, и имеют власть над водами, превращать их в кровь, и поражать землю всякою язвою, когда только захотят.
11:6  οὖτοι ἔχουσιν τὴν ἐξουσίαν κλεῖσαι τὸν οὐρανόν, ἵνα μὴ ὑετὸς βρέχῃ τὰς ἡμέρας τῆς προφητείας αὐτῶν, καὶ ἐξουσίαν ἔχουσιν ἐπὶ τῶν ὑδάτων στρέφειν αὐτὰ εἰς αἷμα καὶ πατάξαι τὴν γῆν ἐν πάσῃ πληγῇ ὁσάκις ἐὰν θελήσωσιν.
11:6. hii habent potestatem cludendi caelum ne pluat diebus prophetiae ipsorum et potestatem habent super aquas convertendi eas in sanguinem et percutere terram omni plaga quotienscumque voluerint
These have power to shut heaven, that it rain not in the days of their prophecy: And they have power over waters, to turn them into blood and to strike the earth with all plagues, as often as they will.
11:6. These have the power to close up the heavens, so that it may not rain during the days of their prophesying. And they have power over the waters, to convert them into blood, and to strike the earth with every kind of affliction as often as they will.
11:6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
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Adam Clarke: Commentary on the Bible - 1831
11:6: These have power to shut heaven - As Elijah did, 1 Kings 17:1-18:46.
To turn them to blood - As Moses did, Exo 7:19-25. They shall have power to afflict the land with plagues, similar to those which were inflicted on the Egyptians.
Albert Barnes: Notes on the Bible - 1834
11:6: These have power to shut heaven - That is, so far as rain is concerned - for this is immediately specified. There is probably a reference here to an ancient opinion that the rain was kept in the clouds of heaven as in reservoirs or bottles, and that when they were opened it rained; when they were closed it ceased to rain. So Job, "He bindeth up the waters in his thick clouds, and the cloud is not rent under them," Job 26:8. "Which the clouds do drop and distil upon man abundantly," Job 36:28. "Who can number the clouds in wisdom? or who can stay the bottles of heaven?" Job 38:37; compare Gen 1:7; Gen 7:12; Gen 8:2; Kg2 7:2. To shut or close up the heavens, therefore, is to restrain the rain from descending, or to produce a drought. Compare notes on Jam 5:17.
That it rain not in the days of their prophecy - In the time when they prophesy. Probably the allusion here is to what is said of Elijah, Kg1 17:1. This would properly refer to some miraculous power; but still it may be used to denote merely that they would be clothed with the power of causing blessings to be withheld from people, as if rain were withheld; that is, that in consequence of the calamities that would be brought upon them, and the persecutions which they would endure, God would bring judgments upon people as if they were clothed with this power. The language, therefore, it seems to me, does not necessarily imply that they would have the power of working miracles.
And have power over waters to turn them to blood - The allusion here is doubtless to what occurred in Egypt, Exo 7:17. Compare the notes on Rev 8:8. This, too, would literally denote the power of working a miracle; but still it is not absolutely necessary to suppose that this is intended. Anything that would be represented by turning waters into blood, would correspond with all that is necessarily implied in the language. If any great calamity should occur in consequence of what was done to them that would be properly represented by turning the waters into blood so that they could not be used, and that was so connected with the treatment which they received as to appear to be a judgment of heaven on that account, or that would appear to have come upon the world in consequence of their imprecations, it would be all that is necessarily implied in this language.
And to smite the earth with all plagues - All kinds of plague or calamity; disease, pestilence, famine, flood, etc. The word "plague" - πληγῇ plē gē - which means, properly, "stroke, stripe, blow," would include any or all of these. The meaning here is, that great calamities would follow the manner in which they were treated, as if the power were lodged in their hands.
As often as they will - So that it would seem that they could exercise this power as they pleased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: power: Kg1 17:1; Luk 4:25; Jam 5:16-18
have power over: Ezek. 7:1-12:28, Eze 12:14; Psa 105:26-36
John Gill
11:6 These have power to shut heaven,.... For these have the keys of the kingdom of heaven given them, and whatever they bind or loose on earth is bound or loosed in heaven; or in other words, having the true key of knowledge in matters, both of doctrine and discipline, given them, whatever they declare, according to the word of God, to be doctrines fit to be received or rejected, and to be the ordinances of God, and matters of worship to be attended to, and what are not, should be so: and in particular,
that it rain not in the days of their prophecy; that is, on their enemies, the antichristian party; for otherwise it must rain on those to whom they minister, their prophecy itself being rain in a spiritual sense: so rain is explained of prophecy in the Targum on Is 5:6, which paraphrases the words thus;
"I will command the prophets that they do not prophesy upon them prophecy:''
for this is to be understood not literally, since the days of their prophecy, or preaching in sackcloth, are 1260, that is, 1260 years, and which is the term and duration of antichrist's reign: wherefore, if this was the case, there must be a famine and great distress, during this long space of time; but as this is not matter of fact, so it would not comport with that plenty, luxury, and deliciousness, in which the whore of Babylon is said to live: but the words are to be taken in a spiritual sense, and to be understood of the Gospel, and doctrines of it, or the word of God, which is sometimes compared to rain, Deut 32:2. God is the author and giver of rain, and he only; none of the vanities, or idols of the Gentiles, can give it; has the rain a father? it has, but not on earth, only God who is in heaven; and so the Gospel is of God, and it is he only that can make men able ministers of it; the rain comes down from above, from heaven, and of the same original and descent is the Gospel, it is the voice speaking from heaven; the rain falls, according to divine direction, in one place, and not another, on one city, and not another; and so the Gospel is sometimes in one place, and sometimes in another; it is forbid here, and ordered there. Showers of rain moisten and soften the earth, and make it susceptive of seed; and the Gospel is the means of softening hard hearts, and of making them capable of receiving suitable impressions: rain refreshes the earth, revives the plants and trees, and makes them fruitful; and so the Gospel, attended with a divine blessing, refreshes drooping saints, revives the work of God in them, and is the means of filling them with all the fruits of righteousness. Now the withholding of this rain denotes a famine, not of bread, or a thirst for water, but of hearing the word of the Lord; and as it is a judgment on a nation, or on a city, not to be rained upon, so it is a spiritual judgment upon a people, when God commands his clouds, his ministers, to rain no rain of the Gospel on them; and it is one of the judgments upon the antichristian party, that they have not the Gospel preached unto them, nor any dew of powerful and efficacious grace distilled on them, but are left to their blindness, darkness, and hardness of heart: and these witnesses carrying the Gospel along with them, where they prophesy and preach, is called a shutting up heaven, so that it rain not on the followers of antichrist, from whom they separate themselves, or by whom they are cast out; and this is ascribed to them, and is owing to their removal or ejection; much in the same sense as the night and darkness are to the sun's remove; that is, these follow upon it. The allusion is to the withholding of rain in the times of Elijah, one of the types of these witnesses, because of the idolatries of Ahab and Jezebel, 3Kings 17:1. In like manner is the rain of the Gospel withheld during the reign of antichrist, because of the idolatry and superstition of the apostasy.
And have power over waters to turn them to blood; by "waters" are meant people, multitudes, nations, and tongues, and particularly those over whom antichrist reigns, Rev_ 17:15, and turning of them into blood designs the confusions and wars raised among them on account of the prophesying of these witnesses, and the persecutions and bloodshed which followed upon it; which eventually are the end and issue of preaching the Gospel; see Mt 10:34. The allusion is to one of the plagues of Egypt, and to Moses and Aaron, who were types of these witnesses turning the waters of Egypt into blood, Ex 7:20; and answers to the second and third vials, Rev_ 16:3.
And to smite the earth with all plagues as often as they will; alluding to the plagues of Egypt, one of the names of Rome, or the Roman jurisdiction, in Rev_ 11:8, and which is meant by the earth here; and referring to the rest of the seven vials poured out by these witnesses, signified by seven angels; and their having power so to do as often as they will, is to be understood of these plagues being inflicted on the inhabitants of the earth, or followers of antichrist, in answer to their prophecies and prayers, which are made according to the will of God, and so always have their effect, being such.
John Wesley
11:6 These have power - And they use that power. See Rev_ 11:10. To shut heaven, that it rain not in the days of their prophesying - During those "twelve hundred and sixty days." And have power over the waters - In and near Jerusalem. To turn them into blood - As Moses did those in Egypt. And to smite the earth with all plagues, as often as they will - This is not said of Moses or Elijah, or any mere man besides. And how is it possible to understand this otherwise than of two individual persons?
Robert Jamieson, A. R. Fausset and David Brown
11:6 These . . . power--Greek, "authorized power."
Tit rain not--Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth).
smite . . . with all plagues--Greek, "with (literally, 'in') every plague."
11:711:7: Եւ յորժամ կատարեսցեն զամենայն աւուրս վկայութեան իւրեանց, յայնժամ գազանն որ ելանէ յանդնդոց՝ տացէ ընդ նոսա պատերազմ, եւ յաղթեսցէ՛ նոցա եւ սպանցէ՛ զնոսա:
7 Եւ երբ նրանք աւարտեն իրենց վկայութեան բոլոր օրերը, այն ժամանակ անդունդներից ելնող գազանը պիտի պատերազմի նրանց դէմ, պիտի յաղթի եւ պիտի սպանի նրանց:
7 Երբ իրենց վկայութիւնը կատարեն, այն ատեն անդունդէն ելլող գազանը անոնց հետ պատերազմ պիտի ընէ, անոնց պիտի յաղթէ ու պիտի սպաննէ զանոնք։
Եւ յորժամ կատարեսցեն [138]զամենայն աւուրս վկայութեան`` իւրեանց, յայնժամ գազանն որ ելանէ յանդնդոց` տացէ ընդ նոսա պատերազմ, եւ յաղթեսցէ նոցա եւ սպանցէ զնոսա:

11:7: Եւ յորժամ կատարեսցեն զամենայն աւուրս վկայութեան իւրեանց, յայնժամ գազանն որ ելանէ յանդնդոց՝ տացէ ընդ նոսա պատերազմ, եւ յաղթեսցէ՛ նոցա եւ սպանցէ՛ զնոսա:
7 Եւ երբ նրանք աւարտեն իրենց վկայութեան բոլոր օրերը, այն ժամանակ անդունդներից ելնող գազանը պիտի պատերազմի նրանց դէմ, պիտի յաղթի եւ պիտի սպանի նրանց:
7 Երբ իրենց վկայութիւնը կատարեն, այն ատեն անդունդէն ելլող գազանը անոնց հետ պատերազմ պիտի ընէ, անոնց պիտի յաղթէ ու պիտի սպաննէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: И когда кончат они свидетельство свое, зверь, выходящий из бездны, сразится с ними, и победит их, и убьет их,
11:7  καὶ ὅταν τελέσωσιν τὴν μαρτυρίαν αὐτῶν, τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς ἀβύσσου ποιήσει μετ᾽ αὐτῶν πόλεμον καὶ νικήσει αὐτοὺς καὶ ἀποκτενεῖ αὐτούς.
11:7. καὶ (And) ὅταν (which-also-ever) τελέσωσιν (they-might-have-finished-unto) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) αὐτῶν, (of-them,"τὸ (the-one) θηρίον ( a-beastlet ) τὸ (the-one) ἀναβαῖνον ( stepping-up ) ἐκ ( out ) τῆς ( of-the-one ) ἀβύσσου ( of-depthed-along ) ποιήσει ( it-shall-do-unto ) μετ' ( with ) αὐτῶν (of-them) πόλεμον ( to-a-war ) καὶ ( and ) νικήσει ( it-shall-conquer-unto ) αὐτοὺς ( to-them ) καὶ (and) ἀποκτενεῖ (it-shall-kill-off) αὐτούς. (to-them)
11:7. et cum finierint testimonium suum bestia quae ascendit de abysso faciet adversus illos bellum et vincet eos et occidet illosAnd when they shall have finished their testimony, the beast that ascendeth out of the abyss shall make war against them and shall overcome them and kill them.
7. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and overcome them, and kill them.
11:7. And when they will have finished their testimony, the beast that ascended from the abyss will make war against them, and will overcome them, and will kill them.
11:7. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them:

7: И когда кончат они свидетельство свое, зверь, выходящий из бездны, сразится с ними, и победит их, и убьет их,
11:7  καὶ ὅταν τελέσωσιν τὴν μαρτυρίαν αὐτῶν, τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς ἀβύσσου ποιήσει μετ᾽ αὐτῶν πόλεμον καὶ νικήσει αὐτοὺς καὶ ἀποκτενεῖ αὐτούς.
11:7. et cum finierint testimonium suum bestia quae ascendit de abysso faciet adversus illos bellum et vincet eos et occidet illos
And when they shall have finished their testimony, the beast that ascendeth out of the abyss shall make war against them and shall overcome them and kill them.
11:7. And when they will have finished their testimony, the beast that ascended from the abyss will make war against them, and will overcome them, and will kill them.
11:7. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: Выразителем силы зла (в борьбе с добром - свидетелями) и ее представителем, по изображению Апокалипсиса, явится зверь, выходящий из бездны. Название зверя выходящим из бездны дает возможность приблизиться к пониманию этого апокалиптического образа. Еще ранее, IX:1-11, Иоанн говорил о бездне и об ангеле из бездны. Этот зверь из бездны - тот же ангел бездны, тот же Аполлион - губитель, разница только лишь во времени их появления, их деятельности на земле. Под ним нужно видеть диавола; и если название зверя может быть относимо и к антихристу, то только лишь в том смысле и значении, что этот последний свою силу, власть на земле и, в частности, свою победу над свидетелями получит от диавола, (XIII:2: - дракона-зверя). В рассматриваемом видении изображается не самое лицо антихриста (о нем будет речь после, в XIII гл.), но лишь его дело, которое в действительности будет делом диавола. И поэтому значение антихриста среди общества того времени будет так велико, что умерщвление им святых свидетелей не только не будет осуждено, но вполне одобрено, и их трупы повергнутся осмеянию на улицах города. Этот город есть будущее антихристианского царства, древний исторический Иерусалим, потому что антихрист, имея намерение ниспровергнуть христианство, будет, естественно, стараться действовать в тех местах, которые особенно священны для христиан. Такому пониманию соответствует и наименование города Содомом и Египтом, и слово "духовно" указывает на то, что этот город по своему религиозно-нравственному, "духовному" состоянию подобен Содому и Египту. Точно так же и последняя характеристика города: "где и Господь их распят" есть указание на действительный исторический Иерусалим, который будет также и местом смерти двух свидетелей последнего времени. Их смерти будет радоваться в продолжение 3: 1/2: дней (далее обыкновенного времени для погребения) не только жители города как приверженцы антихриста, но и живущие вне города Иерусалима. Причина радости нечестивых будет заключаться, несомненно, в том, что проповедь свидетелей нарушала полный покой их греховного самодовольства и тревожила теми казнями, которые поражали всех, осмелившихся оскорбить праведников.
Adam Clarke: Commentary on the Bible - 1831
11:7: The beast that ascended out of the bottomless pit - This may be what is called antichrist; some power that is opposed to genuine Christianity. But what or whence, except from the bottomless pit, i.e., under the influence and appointment of the devil, we cannot tell; nor do we know by what name this power or being should be called. The conjectures concerning the two witnesses and the beast have been sufficiently multiplied. If the whole passage, as some think, refer to the persecution raised by the Jews against the Christians, then some Jewish power or person is the beast from the bottomless pit. If it refer to the early ages of Christianity, then the beast may be one of the persecuting heathen emperors. If it refer to a later age of Christianity, then the beast may be the papal power, and the Albigenses and Waldenses the two witnesses, which were nearly extinguished by the horrible persecutions raised up against them by the Church of Rome. Whatever may be here intended, the earth has not yet covered their blood.
Albert Barnes: Notes on the Bible - 1834
11:7: And when they shall have finished their testimony - Prof. Stuart renders this, "And whenever they shall have finished their testimony." The reference is undoubtedly to a period when they should have faithfully borne the testimony which they were appointed to bear. The word rendered here "shall have finished" - τελέσωσιν telesō sin, from τελέω teleō means properly to end, to finish, to complete, to accomplish. It is used, in this respect, in two senses - either in regard to time or in regard to the end or object in view, in the sense of "perfecting it," or "accomplishing it." In the former sense it is employed in such passages as the following: "Till the thousand years should be fulfilled," Rev 20:3. "Ye shall not have gone over the cities of Israel (Greek, ye shall not have finished the cities of Israel) until the Son of man be come," Mat 10:23; that is, ye shall not have finished passing through them. "When Jesus had made an end (Greek, finished) of commanding his twelve disciples," Mat 11:1. "I have "finished" my course," Ti2 4:7.
In these passages it clearly refers to time. In the other sense it is used in such places as the following: "And shall not the uncircumcision which is by nature, if it fulfil the law," Rom 2:27; that is, if it accomplish or come up to the demands of the law. "If ye fulfil the royal law according to the scriptures," Jam 2:8. The word, then, may here refer not to "time," meaning that, these events would occur at the end of the "thousand two hundred and threescore days," but to the fact that what is here stated would occur when they had completed their testimony in the sense of having testified all that they were "appointed" to testify; that is, when they had borne full witness for God, and fully uttered his truth. Thus understood, the meaning here may be that the event here referred to would take place, not at the end of the 1260 years, but at that period during the 1260 years when it could be said with propriety that they had accomplished their testimony in the world, or that they had borne full and ample witness on the points entrusted to them.
The beast - This is the first time in the Book of Revelation in which what is here called "the beast" is mentioned, and which has so important an agency in the events which it is said would occur. It is repeatedly mentioned in the course of the book, and always with similar characteristics, and as referring to the same object. Here it is mentioned as "ascending out of the bottomless pit"; in Rev 13:1, as "rising up out of the sea"; in Rev 13:11, as "coming up out of the earth." It is also mentioned with characteristics appropriate to such an origin, in Rev 13:2-4 (twice), Rev 13:11, Rev 13:12 (twice), Rev 13:14 (twice), Rev 13:15 (twice), 17, 18; Rev 14:9, Rev 14:11; Rev 15:2; Rev 16:2, Rev 16:10, Rev 16:13; Rev 17:3, Rev 17:7-8 (twice), 11, 12, 13, 16, 17; Rev 19:19-20 (twice); Rev 20:4, Rev 20:9. The word used here - θηρίον thē rion - means properly "a beast, a wild beast," Mar 1:13; Act 10:12; Act 11:6; Act 28:4-5; Heb 12:20; Jam 3:7; Rev 6:8. It is once used tropically of brutal or savage men, Tit 1:12. Elsewhere, in the passages above referred to in the Apocalypse, it is used symbolically. As employed in the Book of Revelation, the characteristics of the "beast" are strongly marked:
(a) It has its origin from beneath - in the bottomless pit; the sea; the earth, Rev 11:7; Rev 13:1, Rev 13:11.
(b) It has great power, Rev 13:4, Rev 13:12; Rev 17:12-13.
(c) It claims and receives worship, Rev 13:3, Rev 13:12, Rev 13:14-15; Rev 14:9, Rev 14:11.
(d) It has a certain "seat" or throne from whence its power proceeds, Rev 16:10.
(e) It is of scarlet color, Rev 17:3.
(f) It receives power conferred upon it by the kings of the earth, Rev 17:13,
(g) It has a mark by which it is known, Rev 13:17; Rev 19:20.
(h) It has a certain "number"; that is, there are certain mystical letters or figures which so express its name that it may be known, Rev 13:17-18.
These things serve to characterize the "beast" as distinguished from all other things, and they are so numerous and definite, that it would seem to have been intended to make it easy to understand what was meant when the power referred to should appear. In regard to the origin of the imagery here, there can be no reasonable doubt that it is to be traced to Daniel, and that the writer here means to describe the same "beast" which Daniel refers to in Rev 7:7. The evidence of this must be clear to anyone who will compare the description in Daniel Rev_. 7 with the minute details in the book of Revelation. No one, I think, can doubt that John means to carry forward the description ill Daniel, and to apply it to new manifestations of the same great and terrific power - the power of the fourth monarchy - on the earth. For full evidence that the representation in Daniel refers to the Roman power prolonged and perpetuated in the papal dominion, I must refer the reader to the notes on Dan 7:25. It may be assumed here that the opinion there defended is correct, and consequently it may be assumed that the "beast" of this book refers to the papal power.
That ascendeth out of the bottomless pit - See the notes on Rev 9:1. This would properly mean that its origin is the nether world; or that it will have characteristics which will show that it was from beneath. The meaning clearly is, that what was symbolized by the beast would have such characteristics as to show that it was not of divine origin, but had its source in the world of darkness, sin, and death. This, of course, could not represent the true church, or any civil government that is founded on principles which God approves. But if it represent a community pretending to be a church, it is an apostate church; if a civil community, it is a community the characteristics of which are that it is controlled by the spirit that rules over the world beneath. For reasons which we shall see in abundance in applying the descriptions which occur of the "beast," I regard this as referring to that great apostate power which occupies so much of the prophetic descriptions - the papacy.
Shall make war against them - Will endeavor to exterminate them by force. This clearly is not intended to be a general statement that they would be persecuted, but to refer to the particular manner in which the opposition would be conducted. It would be in the form of "war"; that is, there would be an effort to destroy them by arms.
And shall overcome them - Shall gain the victory over them; conquer them - νικήσει αὐτοὺς nikē sei autous. That is, there will be some signal victory in which those represented by the two witnesses will he subdued.
And kill them - That is, an effect would be produced as if they were put to death. They would be overcome; would be silenced; would be apparently dead. Any event that would cause them to cease to bear testimony, as if they were dead, would be properly represented by this. It would not be necessary to suppose that there would be literally death in the ease, but that there would be some event which would be well represented by death - such as an entire suspension of their prophesying in consequence of force.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: when: Rev 11:3; Luk 13:32; Joh 17:4, Joh 19:30; Act 20:24; Ti2 4:7
the beast: Rev 13:1, Rev 13:7, Rev 13:11, Rev 17:6-8, Rev 19:19, Rev 19:20; Dan 7:21, Dan 7:22, Dan 7:25, Dan 8:23, Dan 8:24; Zech. 14:2-21; Th2 2:8, Th2 2:9
out: Rev 9:2
Geneva 1599
11:7 (10) And when they shall have (c) finished their testimony, (11) the beast that ascendeth out of the bottomless pit shall make war against them, and shall (12) overcome them, and kill them.
(10) That is, when they have spent those 1260 years mentioned in (Rev_ 11:2-3) in publishing their testimony according to their office.
(c) When they have done their message.
(11) Of which after Chapter 13, that beast is the Roman Empire, made long ago of civil, ecclesiastical: the chief head of which was then Boniface the eighth, as I said before: who lifted up himself in so great arrogancy, (says the author of "Falsciculus temporum") that he called himself, Lord of the whole world, as well in temporal causes, as in spiritual: There is a document of that matter, written by the same Boniface most arrogantly, shall I say, or most wickedly, "Ca. unam sanctam, extra de majoritate &amp; obedientia." In the sixth of the Decretals (which is from the same author) many things are found of the same argument.
(12) He shall persecute most cruelly the holy men, and put them to death, and shall wound and pierce through with cursings, both their names and writings. That this was done to very many godly men, by Boniface and others, the histories do declare, especially since the time that the odious and condemned name amongst the multitude, first of the brethren Waldonenses or Lugdunenses, then also of the Fraticels, was pretended, that good men might with more approbation be massacred.
John Gill
11:7 And when they shall have finished their testimony,.... For Christ, his truths and ordinances; when they are about to finish it, and almost concluded it, even towards the close of the 1260 days or years, in which they must prophesy in sackcloth: or else their testimony and their prophesying may be considered as two distinct things, and the one be finished before the other; their open public testimony, as witnesses, so as to be heard, attended to, and received, will be finished before the last war of the beast against them, in which they will be killed; but their prophesying will continue to the end of the beast's reign, these two being contemporary, of equal date, beginning and ending together; for they will prophesy when they are dead; being dead they will yet speak, and their very death will be a prophesying or foretelling that the ruin of antichrist is at hand; and upon their resurrection and ascension, that will immediately come on. But when their testimony is finished, by a free and open publication of the Gospel,
the beast that ascended out of the bottomless pit; the same with that in Rev_ 13:11, with which compare Rev_ 17:8; and which is no other than the Romish antichrist; called a beast for his filthiness and cruelty; and said to ascend out of the bottomless pit, out of hell, because his coming is after the working of Satan: he is raised up, influenced, and supported by him; he is a creature of his, and has his power, seat, and authority from him, the great dragon, the old serpent, called the devil and Satan; his original and rise are the same with those of his doctrine and worship, the smoke of the bottomless pit; they all come out of it, and they will return thither again. The Alexandrian copy, and some others, read, "the fourth beast that ascendeth", &c. as if it was the same with Daniel's fourth beast, Dan 7:7, as it doubtless is. Now this filthy and savage beast
shall make war against them; the witnesses; a war he has been making against the saints ever since he was in power, by his decrees, his counsels, his anathemas, and by sword, fire, and faggot, Rev_ 13:7; but this will be his last war, and it will be a dreadful one; it will be the last struggle of the beast; and though it will be attended with the conquest and slaughter of the witnesses, yet it will lead on to, and issue in his own ruin; this is "the hour of temptation", in Rev_ 3:10;
and shall overcome them; not by arguments taken out of the word of God, by which their mouths will be stopped, so as to be confounded, and have nothing to say, or so as to yield to him, and give up the truths and ordinances of the Gospel; but by outward force and tyranny, so as that they shall be obliged to give way, and he will take possession of the kingdoms and nations in which they have prophesied: he will first attack the outward court, the bulk of formal professors, and will prevail over them; and then, the outworks being taken, he will more easily come at the inner court worshippers within the temple.
And kill them; not corporeally, but civilly; for as their dead bodies lying three days and a half, that is, three years and a half, unburied, and their resurrection from the dead, and ascension to heaven, cannot be understood literally, so neither the killing of them; not but that in this war there may be a great slaughter, and much blood shed, in a literal sense: but the killing spoken of seems to regard them, not as men, but as witnesses; they will not be suffered to bear an open testimony any longer; they will be silenced; they will be banished, or removed into corners; and they will not only be under the censures, excommunications, and anathemas of the Romish antichrist, but they will lose all credit and esteem among those, who once pretended to be their friends; who will be ashamed of them, and will join in reproaching and rejecting them; so that their ministrations will be quite shut up, and at an end.
John Wesley
11:7 And when they shall have finished their testimony - Till then they are invincible. The wild beast - Hereafter to be described. That ascendeth - First out of the sea, Rev_ 13:1, and then out of the bottomless pit, Rev_ 17:8. Shall make war with them - It is at his last ascent, not out of the sea, but the bottomless pit, that the beast makes war upon the two witnesses. And even hereby is fixed the time of "treading the holy city," and of the "two witnesses." That time ends after the ascent of the beast out of the abyss, and yet before the fulfilling of the mystery. And shall conquer them - The fire no longer proceeding out of their mouth when they have finished their work. And kill them - These will be among the last martyrs, though not the last of all.
Robert Jamieson, A. R. Fausset and David Brown
11:7 finished their testimony--The same verb is used of Paul's ending his ministry by a violent death.
the beast that ascended out of the bottomless pit--Greek, "the wild beast . . . the abyss." This beast was not mentioned before, yet he is introduced as "the beast," because he had already been described by Daniel (Dan 7:3, Dan 7:11), and he is fully so in the subsequent part of the Apocalypse, namely, Rev_ 13:1; Rev_ 17:8. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture.
make war against them--alluding to Dan 7:21, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.
11:811:8: Եւ դի՛ նոցա անկեալ կայցէ ՚ի մէջ հրապարակաց քաղաքին նոցա մեծի, որ անուանեալ կոչի ըստ հոգւոյն Սոդո՛մ եւ Եգիպտոս. ուր եւ Տէրն նոցա խաչեցաւ[5220]: [5220] Ոսկան. Եւ դիք նոցա անկեալք կայցեն ՚ի մէջ։ Ոմանք. Քաղաքի նոցա։
8 Եւ նրանց դիակը ընկած պիտի մնայ իրենց մեծ քաղաքի հրապարակների մէջ, որ խորհրդանշականօրէն կոչւում է Սոդոմ եւ Եգիպտոս, ուր եւ խաչուեց նրանց Տէրը:
8 Անոնց դիակները ինկած պիտի մնան այն մեծ քաղաքին հրապարակին մէջ, որ հոգեւորապէս կը կոչուի Սոդոմ ու Եգիպտոս, ուր մեր* Տէրն ալ խաչուեցաւ։
Եւ դի նոցա [139]անկեալ կայցէ ի մէջ հրապարակաց քաղաքին նոցա մեծի``, որ անուանեալ կոչի ըստ հոգւոյն Սոդոմ եւ Եգիպտոս, ուր եւ Տէրն [140]նոցա խաչեցաւ:

11:8: Եւ դի՛ նոցա անկեալ կայցէ ՚ի մէջ հրապարակաց քաղաքին նոցա մեծի, որ անուանեալ կոչի ըստ հոգւոյն Սոդո՛մ եւ Եգիպտոս. ուր եւ Տէրն նոցա խաչեցաւ[5220]:
[5220] Ոսկան. Եւ դիք նոցա անկեալք կայցեն ՚ի մէջ։ Ոմանք. Քաղաքի նոցա։
8 Եւ նրանց դիակը ընկած պիտի մնայ իրենց մեծ քաղաքի հրապարակների մէջ, որ խորհրդանշականօրէն կոչւում է Սոդոմ եւ Եգիպտոս, ուր եւ խաչուեց նրանց Տէրը:
8 Անոնց դիակները ինկած պիտի մնան այն մեծ քաղաքին հրապարակին մէջ, որ հոգեւորապէս կը կոչուի Սոդոմ ու Եգիպտոս, ուր մեր* Տէրն ալ խաչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: и трупы их оставит на улице великого города, который духовно называется Содом и Египет, где и Господь наш распят.
11:8  καὶ τὸ πτῶμα αὐτῶν ἐπὶ τῆς πλατείας τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖται πνευματικῶς σόδομα καὶ αἴγυπτος, ὅπου καὶ ὁ κύριος αὐτῶν ἐσταυρώθη.
11:8. καὶ (And) τὸ (the-one) πτῶμα (a-falling-to) αὐτῶν (of-them) ἐπὶ (upon) τῆς (of-the-one) πλατείας (of-broad) τῆς (of-the-one) πόλεως (of-a-city) τῆς (of-the-one) μεγάλης, (of-great,"ἥτις (which-a-one) καλεῖται (it-be-called-unto) πνευματικῶς (unto-currenting-to-belonged-of) Σόδομα ( Sodoma' ) καὶ (and) Αἴγυπτος, (an-Aiguptos,"ὅπου (to-which-of-whither) καὶ (and) ὁ (the-one) κύριος (Authority-belonged) αὐτῶν (of-them) ἐσταυρώθη. (it-was-en-staked)
11:8. et corpora eorum in plateis civitatis magnae quae vocatur spiritaliter Sodoma et Aegyptus ubi et Dominus eorum crucifixus estAnd their bodies shall lie in the streets of the great city which is called spiritually, Sodom and Egypt: where their Lord also was crucified.
8. And their dead bodies in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.
11:8. And their bodies shall lie in the streets of the Great City, which is figuratively called ‘Sodom’ and ‘Egypt,’ the place where their Lord also was crucified.
11:8. And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified:

8: и трупы их оставит на улице великого города, который духовно называется Содом и Египет, где и Господь наш распят.
11:8  καὶ τὸ πτῶμα αὐτῶν ἐπὶ τῆς πλατείας τῆς πόλεως τῆς μεγάλης, ἥτις καλεῖται πνευματικῶς σόδομα καὶ αἴγυπτος, ὅπου καὶ ὁ κύριος αὐτῶν ἐσταυρώθη.
11:8. et corpora eorum in plateis civitatis magnae quae vocatur spiritaliter Sodoma et Aegyptus ubi et Dominus eorum crucifixus est
And their bodies shall lie in the streets of the great city which is called spiritually, Sodom and Egypt: where their Lord also was crucified.
11:8. And their bodies shall lie in the streets of the Great City, which is figuratively called ‘Sodom’ and ‘Egypt,’ the place where their Lord also was crucified.
11:8. And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: The great city - Some say Rome, which may be spiritually called Sodom for its abominations, Egypt for its tyrannous cruelty, and the place where our Lord was crucified, because of its persecution of the members of Christ; but Jerusalem itself may be intended. All these things I must leave to others.
Albert Barnes: Notes on the Bible - 1834
11:8: And their dead bodies shall lie in the street - Prof. Stuart, "Shall be in the street." The words "shall lie" are supplied by the translators, but not improperly. The literal rendering would be, "and their corpses upon the street of the great city"; and the meaning is, that there would be a state of things in regard to them which would be well represented by supposing them to lie unburied. To leave a body unburied is to treat it with contempt, and among the ancients nothing was regarded as more dishonorable than such treatment. See the Ajax of Sophocles. Among the Jews also it was regarded as a special indignity to leave the dead unburied, and hence they are always represented as deeply solicitous to secure the interment of their dead. See Gen 23:4. Compare Sa2 21:9-13; Ecc 6:3; Isa 14:18-20; Isa 22:16; Isa 53:9. The meaning here is, that, for the time specified, those who are here referred to would be treated with indignity and contempt. In the fulfillment of this, we are not, of course, to look for any literal accomplishment of what is here said, but for some treatment of the "witnesses" which would be well represented by this; that is, which would show that they were treated, after they were silenced, like unburied corpses putrefying in the sun.
Of the great city - Where these transactions would occur. As a great city would be the agent in putting them to death, so the result would be as if they were publicly exposed in its streets. The word "great" here supposes that the city referred to would be distinguished for its size - a circumstance of some importance in determining the place referred to.
Which spiritually is called - πνευματικῶς pneumatikō s. This word occurs only in one other place in the New Testament, Co1 2:14, "because they are spiritually discerned" - where it means, "in accordance with the Holy Spirit," or" through the aid of the Holy Spirit." Here it seems to be used in the sense of metaphorically, or allegorically, in contradistinction from the literal and real name. There may possibly be an intimation here that the city is so called by the Holy Spirit to designate its real character, but still the essential meaning is, that that was not its literal name. For some reason the real name is not given to it; but such descriptions are applied as are designed to leave no doubt as to what is intended.
Sodom - Sodom was distinguished for its wickedness, and especially for that vice to which its abominations have given name. For the character of Sodom, see Gen 18:19. Compare Pe2 2:6. In inquiring what "city" is here referred to, it would be necessary to find in it such abominations as characterized Sodom, or so much wickedness that it would be proper to call it Sodom. If it shall be found that this was designed to refer to papal Rome, no one can doubt that the abominations which pRev_ailed there would justify such an appellation. Compare the notes on Rev 9:20-21.
And Egypt - That is, it would have such a character that the name Egypt might be properly given to it. Egypt is known in the Scriptures as the land of oppression - the land where the Israelites, the people of God, were held in cruel bondage. Compare Exo. 1-15. See also Eze 23:8. The particular idea, then, which seems to be conveyed here is, that the "city" referred to would be characterized by acts of oppression and wrong toward the people of God. So far as the language is concerned, it might apply either to Jerusalem or to Rome - for both were eminently characterized by such acts of oppression toward the true children of God as to make it proper to I compare their cruelties with those which were inflicted on the Israelites by the Egyptians. Of whichever of these places the course of the exposition may require us to understand this, it will be seen at once that the language is such as is strictly applicable to either; though, as the reference is rather to Christians than to the ancient people of God, it must be admitted that it would be most natural to refer it to Rome. More acts authorizing persecution, and designed to crush the true people of God, have gone forth from Rome than from any other city on the face of the earth; and taking the history of the church together, there is no place that would be so properly designated by the term here employed.
Where also our Lord was crucified - If this refers to Jerusalem, it is to be taken literally; if to another city, it is to be understood as meaning that he was practically crucified there: that is, that the treatment of his friends - his church - was such that it might be said that he was "crucified afresh" there; for what is done to his church may be said to be done to him. Either of these interpretations would be justified by the use of the language. Thus in Heb 6:6, it is said of apostates from the true faith (compare the notes on the passage), that "they crucify to themselves the Son of God afresh." If the passage before us is to be taken figuratively, the meaning is, that acts would be performed which might properly be represented as crucifying' the Son of God; that, as he lives in his church, the acts of perverting his doctrines, and persecuting his people, would be, in fact, an act of crucifying the Lord again. Thus understood, the language is strictly applicable to Rome; that is, if it is admitted that John meant to characterize that city, he has employed such language as a Jewish Christian would naturally use. While, therefore, it must be admitted that the language is such as could be literally applied only to Jerusalem, it is still true that it is such language as might be figuratively applied to any other city strongly resembling that, and that in this sense it would characterize Rome above all other cities of the world. The common reading of the text here is "our Lord" - ἡμῶν hē mō n; the text now regarded as correct, however (Griesbach, Tittmann, Hahn), is "their Lord" - αὐτῶν autō n. This makes no essential difference in the sense, except that it directs the attention more particularly to the fact that they were treated like their own Master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: their dead: Rev 11:9; Psa 79:2, Psa 79:3; Jer 26:23; Eze 37:11
the great: Rev 11:13, Rev 14:8, Rev 16:19, Rev 17:1, Rev 17:5, Rev 18:2, Rev 18:10, Rev 18:18, Rev 18:21
Sodom: Gen 13:13, Gen 19:24; Isa 1:10; Jer 23:14; Eze 16:53-55; Amo 4:11; Mat 10:15; Pe2 2:6; Jde 1:7
Egypt: Exo 1:13, Exo 1:14, Exo 3:7, Exo 20:2; Psa 78:43-51
our Lord: Rev 18:24; Luk 13:33, Luk 13:34; Act 9:4; Heb 6:6, Heb 13:12
Geneva 1599
11:8 And their dead bodies [shall lie] in the (13) street of the great city, which (d) spiritually is called Sodom and Egypt, (14) where also our Lord was crucified.
(13) That is, openly at Rome: where at that time was a most great crowd of people, the year of Jubile being then first ordained by Boniface to the same end, in the year 1300, an example of which is read in chapter 1 "Extra, de poenitentys &amp; remissionibus." So by one act he committed two wrongs against Christ, both abolishing his truth by restoring the type of the Jubile, and triumphing over his members by wicked superstition. O religious heart! Now that we should understand the things of Rome, John himself is the author, both after in the seventeenth chapter almost throughout, and also in the restriction now next following, when he says, it is that great city (as he calls it) (Rev_ 17:18) and is spiritually termed Sodom and Egypt: and that spiritually (for that must here again be repeated from before) Christ was there crucified. For the two first names signify spiritual wickednesses: the latter signifies the show and pretence of good, that is, of Christian and sound religion. Sodom signifies most licentious impiety and in the most confident glorying of that city, as it were in true religion, being yet full of falsehood and ungodliness. Now who is ignorant that these things do rather, and better fit Rome, than any other city? The commendations of the city of Rome for many years past, are publicly notorious, which are not for me to gather together. This only I will say, that he long since did very well see what Rome is, who upon leaving, used these verses: "Roma vale, vidi, Satis est vidisse: revertar, Quumleno, meretrix, scurra, cinadus ero." "Now farewell Rome, I have seen thee, it was enough to see: I will return when as I mean, bawd, harlot knave to be"
(d) After a more secret type of meaning and understanding.
(14) Namely in his parts, as also he said to Saul in (Acts 9:5)
John Gill
11:8 And their dead bodies shall lie in the street of the great city,.... Not Jerusalem, which was destroyed when John had this vision, and which will; not be rebuilt at the time it refers to; nor is it ever called the great city, though the city of the great King; however, not in this book, though the new Jerusalem is so called, Rev_ 21:10; but that can never be designed here; but the city of Rome, or the Roman jurisdiction, the whole empire of the Romish antichrist, which is often called the great city in this book; see Rev_ 16:19. The city of Rome itself was very large, and the Roman empire still larger, so as to be called the whole world and the antichristian see of Rome has been of great extent. Now as the street of a city denotes a public open place in it, a place of concourse and resort, Prov 1:20, the dead bodies of those witnesses being said to lie here, may design the publicness of their silence, disgrace, and contempt; and that the silencing and degrading them, and depriving them of all privileges, will be known all over the antichristian empire; and that they will be exposed to public ignominy and shame, their persons, their characters, their testimony, their doctrines, their writings, their churches, and families, and all that belong to them: or else this "street" may design some part of the Romish jurisdiction, and it may be Great Britain may be particularly designed; for where should the dead bodies of the witnesses lie, but where they are slain? and where can they be slain, but where they are? and where are they, at least where are there so many as in these islands? It may be objected, that Great Britain is not a part of the see of Rome, does not belong to the jurisdiction of it; to this it may be replied, that in this last war of the beast, the outer court will be given to the Gentiles, the bulk of the reformed churches will fall off to Popery, and their countries again fall into the hands of the pope, and, among the rest, Great Britain. The fears of Dr. Goodwin seem to be too just, and well grounded, that the prophecy in Dan 11:45 respects our island, which speaks of antichrist planting "the tabernacles of his palace between the seas, in the glorious holy mountain", or "the mountain of delight, of holiness". Now where has God such a mountain of delight, or a people that are the darling of his soul, as here? where in all the globe is there such a spot where God has so many saints, so many Holy Ones, as in this island? it may have been truly called a glorious holy mountain, or a mountain of delight; and what place between the seas is there to which these characters can agree, but Great Britain? Here then antichrist will plant the tabernacles of his palace; but it will be but a tabernacle, or tent; it will be but for a short time, as it follows, "yet he shall come to his end, and none shall help him", Dan 11:45. Now this great city, in the street of which the bodies of the witnesses will lie exposed, is that
which spiritually is called Sodom and Egypt; that is, it is called so in a mystic and allegoric sense, in distinction from the literal sense; see 1Cor 10:3; it is called Sodom because of the fulness of bread, plenty and abundance of all outward good things in it; as well as for the pride and idleness of the priests, monks, and friars which swarm in it; and also for the open profaneness and contempt of true and serious religion in it; and particularly for the sin of sodomy, so frequently committed here, with impunity, yea with allowance, and even with commendation. This sin was extolled with praises, as Brightman observes, by John a Casa, archbishop of Beneventum; and was defended in a book, published for that purpose, by one Mutius; and which was allowed by the bulls and letters patent of Pope Julius the Third; and it is called Egypt, because of its tyranny and oppression; as the Egyptians kept the Israelites in bondage, and made them to serve with rigour, and embittered their lives, so the pope, and his Gentiles, or Egyptians, have in a most oppressive and rigorous manner tyrannised over the souls, bodies, and estates of men; and also because of its great idolatry, Egypt being very remarkable for the number of its deities, and the meanness of them; by which the idols and idolatries of the church of Rome may be fitly expressed:
where also our Lord was crucified; that is, in the great city, which is fitly compared to Sodom and Egypt; for Christ was crucified actually in Judea, which was then become a Roman province, and under Pontius Pilate, a Roman governor, and by his order, and suffered a Roman kind of death, crucifixion, and for a crime he was charged with, though a false one, against Caesar the Roman emperor; and Christ has been crucified at Rome itself in his members, who have suffered persecution and death, and even the death of the cross there; and he has been crucified afresh, both by the sins and immoralities of those who have bore the Christian name there, and by the frequent sacrifices of him in the Mass. Moreover, by this periphrasis may be meant Jerusalem; and the sense be, that as the great city, or jurisdiction of Rome, may be spiritually or mystically called Sodom and Egypt, so likewise the place where our Lord was crucified, that is, Jerusalem; and that for this reason, because that as Jerusalem stoned and killed the prophets of the Lord, and upon the inhabitants of it were found all the righteous blood shed upon the earth, so in Rome, in mystical Babylon, will be found the blood of prophets, and of saints, and of all that were slain upon earth, Mt 23:35. The Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, read, "where also their Lord was crucified"; and the Arabic version more expressly, "the Lord of these two", i.e. the two witnesses.
John Wesley
11:8 And their bodies shall be - Perhaps hanging on a cross. In the street of the great city - Of Jerusalem, a far greater city, than any other in those parts. This is described both spiritually and historically: spiritually, as it is called Sodom Is 1:9 &c. and Egypt; on account of the same abominations abounding there, at the time of the witnesses, as did once in Egypt and Sodom. Historically: Where also their Lord was crucified - This possibly refers to the very ground where his cross stood. Constantine the Great inclosed this within the walls of the city. Perhaps on that very spot will their bodies be exposed.
Robert Jamieson, A. R. Fausset and David Brown
11:8 dead bodies--So Vulgate, Syriac, and ANDREAS. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one.
the great city--eight times in the Revelation elsewhere used of BABYLON (Rev_ 14:8; Rev_ 16:19; Rev_ 17:18; Rev_ 18:10, Rev_ 18:16, Rev_ 18:18-19, Rev_ 18:21). In Rev_ 21:10 (English Version as to the new Jerusalem), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon.
which--Greek, "the which," namely, "the city which."
spiritually--in a spiritual sense.
Sodom--The very term applied by Is 1:10 to apostate Jerusalem (compare Ezek 16:48).
Egypt--the nation which the Jews' besetting sin was to lean upon.
where . . . Lord was crucified--This identifies the city as Jerusalem, though the Lord was crucified outside of the city. EUSEBIUS mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [BENGEL]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt."
also our--A, B, C, ORIGEN, ANDREAS, and others read, "also their." Where their Lord, also, as well as they, was slain. Compare Rev_ 18:24, where the blood of ALL slain on earth is said to be found IN BABYLON, just as in Mt 23:35, Jesus saith that, "upon the Jews and JERUSALEM" (Compare Mt 23:37-38) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So VITRINGA. But in the more definite sense, Jerusalem is regarded, even in Hebrews (Heb 13:12-14), as the world city which believers were then to go forth from, in order to "seek one to come."
11:911:9: Եւ տեսցեն զնոսա ամենայն ցեղք եւ ժողովուրդք՝ եւ ամենայն լեզուք եւ հեթանոսք, զի դի՛ նոցա անկեա՛լ կայցէ զերիս աւուրս, եւ ո՛չ տացեն թաղե՛լ ՚ի գերեզմանս զոսկերս նոցա[5221]: [5221] Բազումք. Եւ տեսցեն զնոսա ամենայն։ Ոսկան. Զի դիք նոցա անկեալք կայցեն զերիս աւուրս եւ կէս, եւ ոչ տայցեն թա՛՛։
9 Եւ նրանց պիտի տեսնեն բոլոր ցեղերն ու ժողովուրդները եւ բոլոր լեզուներն ու ազգերը, որովհետեւ նրանց դիակը ընկած պիտի մնայ երեք օր. եւ թոյլ չպիտի տան, որ նրանց ոսկորները թաղեն գերեզմաններում:
9 Եւ ժողովուրդներն ու ցեղերը եւ լեզուներն ու ազգերը պիտի տեսնեն անոնց դիակները երեք ու կէս օր ու պիտի չթողուն որ անոնց դիակները գերեզմաններու մէջ թաղեն։
Եւ տեսցեն զնոսա ամենայն ցեղք եւ ժողովուրդք եւ ամենայն լեզուք եւ հեթանոսք, զի դի նոցա անկեալ կայցէ զերիս [141]աւուրս. եւ ոչ տացեն թաղել ի գերեզմանս զոսկերս նոցա:

11:9: Եւ տեսցեն զնոսա ամենայն ցեղք եւ ժողովուրդք՝ եւ ամենայն լեզուք եւ հեթանոսք, զի դի՛ նոցա անկեա՛լ կայցէ զերիս աւուրս, եւ ո՛չ տացեն թաղե՛լ ՚ի գերեզմանս զոսկերս նոցա[5221]:
[5221] Բազումք. Եւ տեսցեն զնոսա ամենայն։ Ոսկան. Զի դիք նոցա անկեալք կայցեն զերիս աւուրս եւ կէս, եւ ոչ տայցեն թա՛՛։
9 Եւ նրանց պիտի տեսնեն բոլոր ցեղերն ու ժողովուրդները եւ բոլոր լեզուներն ու ազգերը, որովհետեւ նրանց դիակը ընկած պիտի մնայ երեք օր. եւ թոյլ չպիտի տան, որ նրանց ոսկորները թաղեն գերեզմաններում:
9 Եւ ժողովուրդներն ու ցեղերը եւ լեզուներն ու ազգերը պիտի տեսնեն անոնց դիակները երեք ու կէս օր ու պիտի չթողուն որ անոնց դիակները գերեզմաններու մէջ թաղեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: И [многие] из народов и колен, и языков и племен будут смотреть на трупы их три дня с половиною, и не позволят положить трупы их во гробы.
11:9  καὶ βλέπουσιν ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν τὸ πτῶμα αὐτῶν ἡμέρας τρεῖς καὶ ἥμισυ, καὶ τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα.
11:9. καὶ (And) βλέπουσιν (they-vieweth,"ἐκ (out) τῶν (of-the-ones) λαῶν (of-peoples) καὶ (and) φυλῶν (of-tribings) καὶ (and) γλωσσῶν (of-tongues) καὶ (and) ἐθνῶν (of-nations,"τὸ (to-the-one) πτῶμα (to-a-falling-to) αὐτῶν (of-them) ἡμέρας (to-days) τρεῖς ( to-three ) καὶ (and) ἥμισυ, (to-half,"καὶ (and) τὰ (to-the-ones) πτώματα (to-fallings-to) αὐτῶν (of-them) οὐκ (not) ἀφίουσιν (they-emitteth-off) τεθῆναι (to-have-been-placed) εἰς (into) μνῆμα. (to-a-memorying-to)
11:9. et videbunt de populis et tribubus et linguis et gentibus corpora eorum per tres dies et dimidium et corpora eorum non sinunt poni in monumentisAnd they of the tribes and peoples and tongues and nations shall see their bodies for three days and a half: and they shall not suffer their bodies to be laid in sepulchres.
9. And from among the peoples and tribes and tongues and nations do look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb.
11:9. And those from the tribes and peoples and languages and nations shall be watching their bodies for three and one half days. And they shall not permit their bodies to be placed in tombs.
11:9. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves:

9: И [многие] из народов и колен, и языков и племен будут смотреть на трупы их три дня с половиною, и не позволят положить трупы их во гробы.
11:9  καὶ βλέπουσιν ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν τὸ πτῶμα αὐτῶν ἡμέρας τρεῖς καὶ ἥμισυ, καὶ τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα.
11:9. et videbunt de populis et tribubus et linguis et gentibus corpora eorum per tres dies et dimidium et corpora eorum non sinunt poni in monumentis
And they of the tribes and peoples and tongues and nations shall see their bodies for three days and a half: and they shall not suffer their bodies to be laid in sepulchres.
11:9. And those from the tribes and peoples and languages and nations shall be watching their bodies for three and one half days. And they shall not permit their bodies to be placed in tombs.
11:9. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: Shall not suffer their dead bodies to be put in graves - They shall be treated with the greatest barbarity. Refusal of burial to the dead was allowed to be the sum of brutality and cruelty. In popish lands they will not suffer a Protestant to have Christian burial, or to have a grave in a churchyard! Contemptible wretches!
Albert Barnes: Notes on the Bible - 1834
11:9: And they of the people - Some of the people; a part of the people - ἐκ τῶν λαῶν ek tō n laō n. The language is such as would be employed to describe a scene where a considerable portion of a company of people should be referred to, without intending to include all. The essential idea is, that there would be an assemblage of different classes of people to whom their carcasses would be exposed, and that they would come and look upon them. We should expect to find the fulfillment of this in some place where, from any cause, a variety of people should be assembled - as in some capital, or some commercial city, to which they would be naturally attracted.
Shall see their dead bodies - That is, a state of things will occur as if these witnesses were put to death, and their carcasses were publicly exposed.
Three days and an half - This might be either literally three days and a half, or, more in accordance with the usual style of this book, these would be prophetic days; that is, three years and a half. Compare the notes on Rev 9:5, Rev 9:15.
And shall not suffer their dead bodies to be put in graves - That is, there would be a course of conduct in regard to these witnesses such as would be shown to the dead if they were not suffered to be decently interred. The language used here - "shall not suffer" - seems to imply that there would be those who might be disposed to show them the respect evinced by interring the dead, but that this would not be permitted. This would find a fulfillment if, in a time of persecution, those who had borne faithful testimony were silenced and treated with dishonor and if there should be those who were disposed to show them respect, but who would be pRev_ented by positive acts on the part of their persecutors. This has often been the case in persecution, and there could be no difficulty in finding numerous instances in the history of the church to which this language would he applicable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: the people: Rev 10:11, Rev 13:7, Rev 17:15
three: Rev 11:2, Rev 11:3, Rev 11:11
and shall not: Rev 5:8, Rev 19:17, Rev 19:18; Psa 79:2, Psa 79:3; Ecc 6:3; Isa 33:1; Jer 7:33; Mat 7:2
Geneva 1599
11:9 And they of the people and kindreds and tongues and nations shall see their dead bodies (15) three days and an half, and shall not suffer their dead bodies to be put in graves.
(15) That is, for three years and a half: for so many years Boniface lived after his Jubile, as Bergomensis witnesses.
John Gill
11:9 And they of the people, and kindreds, and tongues, and nations,.... These are either the enemies of the witnesses, who consisted of the people, kindred, tongues, and nations, out from among whom they were chosen, redeemed, and called; and before or against whom John, representing these witnesses, prophesied; and over whom the Romish antichrist sits and rules, Rev_ 5:9; or else their friends, either real or pretended; since it is not said "the people", nor "all the people, kindred, tongues, and nations", as it is when the antichristian party are spoken of; and seeing "they that dwell upon the earth", in Rev_ 11:10, are mentioned as a distinct company from these; and these are said to be some "of", or "out" of the people, &c. and accordingly the following words will admit of different senses:
shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. Now, though this is not literally to be understood, yet it may have some reference to the usages of the witnesses enemies, who sometimes have not allowed them a burial: so the bodies of John Huss, and Jerom of Prague, were burnt, and their ashes cast into the Rhine; the body of Peter Ramus was cast about the streets, thrown into ponds and ditches, then dragged out, and beat with rods; and some have had their bones dug up again, after they had been buried many years, and then burnt, and their ashes scattered abroad, as Wickliff and Bucer here in England: but as this is to be understood in a mystical and allusive sense, the meaning is, as it may refer to enemies, that they shall see, and look upon with joy and pleasure, and with scorn and contempt, and insult over the witnesses, being silenced and deprived of power and opportunity of prophesying:, and as quite dispirited, cast down, and trodden under foot; and whereas not to have a burial granted is always reckoned a piece of the greatest barbarity and inhumanity, as well as of ignominy and reproach, and is expressive of a most unhappy and miserable condition; see Ps 129:2; so it here signifies, that the enemies of the witnesses having obtained power over them, will not only insult them, but treat them in a very cruel and inhuman manner, and expose them to scorn and contempt; and it represents their case as being very uncomfortable, and deplorable: or as it may respect friends, real or pretended, such as had been, or were, the sense is, that they shall see them in their unhappy condition, and look upon them with pity and compassion; and shall thoroughly consider, and lay to heart, their case and circumstances; and shall remember then, their doctrine and testimony, and their godly lives, and not suffer them to be buried in oblivion; and shall also call to mind this prediction concerning them, that they should continue in this state but three days and a half, and then revive; and therefore they shall entertain hopes of them, as persons sometimes do of their friends, when they are in doubt whether they are dead or not, and therefore keep them above ground for some time, and will not suffer them to be buried; for when put into the grave, there is no more hope, or when a person has been dead, as in the case of Lazarus, four days; so that this conduct may express the kindness and hope of these friends: or it may be, the meaning is, that they will not look at them but very shyly, and at a distance, as being ashamed of them, and having no heart to succour, relieve, and encourage them; but act as did the priest and the Levite towards the man that fell among thieves, and was left half dead, looked upon him, and turned from him, to the other side of the way; as also, that they will not entertain them, or give them any shelter and refuge among them, when, in this their distress, they shall apply to them: the grave is a resting place; there the wicked cease from troubling, and there the weary are at rest, Job 3:17. Such resting places the witnesses in former times have found, as the English in Queen Mary's days found at Frankfort and Geneva, and other places, and since in Holland; and as now the French refugees here, who being killed in a civil sense in their own country, are put into graves, or are allowed places of rest and security here: but now these witnesses will find none; those who pretended to be their friends will look shy upon them, and not harbour them, yea, will not suffer any to do it; they will by some public act, through fear of the Popish party, forbid the reception and entertainment of them. The time that this will last will be "three days and a half"; after which, as in Rev_ 11:11, they will live again, which cannot be understood literally of so many precise days; for it will; not be possible, that, in so short a time, the news of the slaying of the witnesses should be spread among the inhabitants of the earth, md they be able to express their general joy and rejoicing, and to send their gifts to one another upon his occasion, as is signified in Rev_ 11:10; nor does this design so long a time, as the time and times, and half a time, elsewhere mentioned; or that it is a period of the same date and duration with the forty two months, in which the holy city is trodden under foot, and the 1260 days, or years, in which the witnesses prophesy in sackcloth; for during that time they will prophesy, and hold forth their testimony, though in sackcloth; but now they will be killed, and during this space will lie dead, and in entire silence: besides, it will be when they shall have finished their testimony, or towards the close of the 1260 days or years, that this war and slaughter will be, and when these three days and a half will take place, which are to be understood of three years and a half, according the prophetic style, a day for a year; and seems intended for the comfort of the saints, that this most afflictive and distressed condition of the witnesses should last but for a little while. It is made a question, whether this war with the witnesses, and the slaughter of them, and their lying unburied, are over or not: some have thought that these things had their accomplishment in the council of Constance, held about the year 1414, and which lasted three years and a half exactly, when those two witnesses, John Huss, and Jerom of Prague, were killed, insulted, and triumphed over by this council, which was made up of almost all nations. Brightman refers it to the Smalcaldic war in Germany in 1547, when the Protestant army was beaten, and John Frederick, elector of Saxony, and Ernest, the son of the landgrave, and after that the landgrave himself, were taken prisoners; which was a grievous blow to the Protestant cause, and occasioned great rejoicing in the Popish party; but in the year 1550, just three years and a half after that defeat, the men of Magdeburgh rose up with great spirit and courage, and revived the cause. About this time was the council of Trent; to which also the same writer accommodates these things, which consisted of men of all nations, and continued three years and a half; when the authority of the Scriptures was destroyed, which he supposes are the witnesses; when they were suppressed and silenced, and lay as a mere carcass, a dead letter, without any life in them: and it is easy to observe, that there have been several periods of time, in which there has been a seeming fulfilment of these things; the persecution under Queen Mary, and the burning of the martyrs in her time, continued about three years and a half; the massacre in France, in 1572, threatened an utter extirpation of the Protestant religion there, which yet revived in 1576, much about the same space of time here mentioned; and there are several others that have been observed by writers; but what seems most remarkable of all is the case of the Protestants in the valleys of Piedmont, commonly called the Vaudois. The duke of Savoy, their sovereign, by an edict, dated January 31, 1685-6, N. S. forbad the exercise of their religion on pain of death, ordered their churches to be demolished, and their ministers to be banished; which was published in the valleys April the 11th, and was put in execution on the 22nd of the same month, by Savoy and French troops, who killed great numbers of them, took others, and put them into prisons, whom they released about the beginning of December, 1686, and suffered them to depart into other countries, where they were kindly received, relieved, and preserved, particularly by the kingdoms and states of England, Holland, Brandenburgh, Geneva, and Switzerland, while the Popish party were rejoicing at their ruin: and toward the latter end of the year 1689, about three years and a half after the publishing of the edict, these people were inspired on a sudden with a spirit of resolution and courage; and, contrary to the advice of their friends, who thought their case desperate, secretly passed the lake of Geneva, and entered Savoy with sword in hand, and recovered their ancient possessions; and by the month of April, A. D. 1690, established themselves in it, notwithstanding the troops of France and Savoy, to whom they were comparatively few, and whom they slew in great numbers, with little loss to themselves; when the duke perceiving they were encouraged and assisted by foreign princes, and he having left the French interest, recalled the rest of them, and reestablished them by an edict, signed June 4, 1690, just three years and a half after their total dissipation, and gave leave to the French refugees to return with them. Now I take it, that these several things which have happened at certain times, in particular places, are so many hints and pledges of what hereafter will be universal to the witnesses in all places where they are. It would be very desirable if it could be ascertained, and concluded upon a good foundation, that this affair of the killing of the witnesses was over; but because of the following things it cannot be; for the outward court is not yet given to the Gentiles, at least not the whole of it, which must be, ere they can come at the witnesses in the inner court to slay them: they have indeed attacked it, and have taken some part of it, as in Germany, Poland, &c. but as yet not in Great Britain, Holland, &c. at least not thoroughly, though it is plain they are getting ground. Moreover, the witnesses have not finished their testimony, they are still prophesying: in sackcloth; whereas it will be when they have finished it, and towards the close of the 1260 days or years, that they will be killed: to which add, that the ruin of antichrist will quickly follow their rising and ascension; so that if any of the above instances had been the fulfilling of these things relating to the witnesses, antichrist must have been destroyed before now. And it may be further observed, that the second woe, which is the Turkish woe, will, upon the fulfilment of these things, pass away; and the third woe, or the sounding of the seventh trumpet, will immediately take place, which brings on the kingdom of Christ; whereas the Turkish government is still in being, and in great power (this was published in 1747. Ed.); and there is no appearance, as yet, of the kingdoms of this world becoming the kingdoms of our Lord Jesus Christ. There may be an allusion, in this space of time, to the time that Antiochus, called Epiphanes, held Jerusalem in his hands, after he had conquered it, which was just three years and six months (s), during which time he spoiled the temple, and caused the daily sacrifice to cease: this term of time is much spoken of by the Jews; so long they say Nebuchadnezzar besieged Jerusalem, and likewise Vespasian, and also three years and a half Adrian besieged Bither (t).
(s) Joseph de Bello Jud. l. 1. c. 1. sect. 7. (t) Echa Rabbati, fol. 43. 4. & 46. 3. & 48. 1. & 52. 2. & 58. 3. T. Hieros. Taanith, fol. 68. 4. Yalkut Simeoni, par. 2. fol. 93. 1.
John Wesley
11:9 Three days and a half - So exactly are the times set down in this prophecy. If we suppose this time began in the evening, and ended in the morning, and included (which is no way impossible) Friday, Saturday, and Sunday, the weekly festival of the Turkish people, the Jewish tribes, and the Christian tongues; then all these together, with the heathen nations, would have full leisure to gaze upon and rejoice over them.
Robert Jamieson, A. R. Fausset and David Brown
11:9 they--rather, "(some) of the peoples."
people--Greek, "peoples."
kindreds--Greek, "tribes"; all save the elect (whence it is not said, The peoples . . . but [some] of the peoples . . . , or, some of the peoples . . . may refer to those of the nations . . ., who at the time shall hold possession of Palestine and Jerusalem).
shall see--So Vulgate, Syriac, and Coptic. But A, B, C, and ANDREAS, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present.
dead bodies--So Vulgate, Syriac, and ANDREAS. But A, B, C, and Coptic, singular, as in Rev_ 11:8, "dead body." Three and a half days answer to the three and a half years (see on Rev_ 11:2-3), the half of seven, the full and perfect number.
shall not suffer--so B, Syriac, Coptic, and ANDREAS. But A, C, and Vulgate read, "do not suffer."
in graves--so Vulgate and PRIMASIUS. But B, C, Syriac, Coptic, and ANDREAS, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat (Rev_ 19:17-18, Rev_ 19:21).
11:1011:10: Եւ որ բնակեա՛լ են յերկրի՝ ուրա՛խ լինին եւ խնդա՛ն ՚ի վերայ նոցա, մինչեւ ընծա՛յս եւ պատարա՛գս տանել միմեանց. վասն զի սոքա երկոքին մարգարէքս չարչարեսցե՛ն զբնակիչս երկրի[5222]:[5222] Բազումք. Պատարագս տան տանել։
10 Եւ երկրի վրայ բնակուողները պիտի ուրախանան ու ցնծան նրանց մահուան վրայ, նոյնիսկ ընծաներ եւ նուէրներ պիտի տանեն միմեանց, որովհետեւ այս երկու մարգարէները երկրի բնակիչներին պիտի չարչարեն:
10 Անոնք որ երկրի վրայ կը բնակին, պիտի ուրախանան ու խնդան անոնց վրայ, մինչեւ անգամ իրարու ընծաներ պիտի ղրկեն. վասն զի այս երկու մարգարէները երկրի բնակիչները չարչարած էին։
Եւ որ բնակեալ են յերկրի` ուրախ լինին եւ խնդան ի վերայ նոցա, մինչեւ ընծայս եւ պատարագս տանել միմեանց. վասն զի սոքա երկոքին մարգարէքս [142]չարչարեսցեն զբնակիչս երկրի:

11:10: Եւ որ բնակեա՛լ են յերկրի՝ ուրա՛խ լինին եւ խնդա՛ն ՚ի վերայ նոցա, մինչեւ ընծա՛յս եւ պատարա՛գս տանել միմեանց. վասն զի սոքա երկոքին մարգարէքս չարչարեսցե՛ն զբնակիչս երկրի[5222]:
[5222] Բազումք. Պատարագս տան տանել։
10 Եւ երկրի վրայ բնակուողները պիտի ուրախանան ու ցնծան նրանց մահուան վրայ, նոյնիսկ ընծաներ եւ նուէրներ պիտի տանեն միմեանց, որովհետեւ այս երկու մարգարէները երկրի բնակիչներին պիտի չարչարեն:
10 Անոնք որ երկրի վրայ կը բնակին, պիտի ուրախանան ու խնդան անոնց վրայ, մինչեւ անգամ իրարու ընծաներ պիտի ղրկեն. վասն զի այս երկու մարգարէները երկրի բնակիչները չարչարած էին։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: И живущие на земле будут радоваться сему и веселиться, и пошлют дары друг другу, потому что два пророка сии мучили живущих на земле.
11:10  καὶ οἱ κατοικοῦντες ἐπὶ τῆς γῆς χαίρουσιν ἐπ᾽ αὐτοῖς καὶ εὐφραίνονται, καὶ δῶρα πέμψουσιν ἀλλήλοις, ὅτι οὖτοι οἱ δύο προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.
11:10. καὶ (And) οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) χαίρουσιν (they-joyeth) ἐπ' (upon) αὐτοῖς (unto-them) καὶ (and) εὐφραίνονται , ( they-be-goodly-centered ,"καὶ (and) δῶρα ( to-gifted ) πέμψουσιν (they-shall-dispatch) ἀλλήλοις , ( unto-one-to-other ,"ὅτι (to-which-a-one) οὗτοι (the-ones-these) οἱ (the-ones) δύο (two) προφῆται (declarers-before) ἐβασάνισαν (they-abraded-to) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς. (of-a-soil)
11:10. et inhabitantes terram gaudebunt super illis et iucundabuntur et munera mittent invicem quoniam hii duo prophetae cruciaverunt eos qui inhabitant super terramAnd they that dwell upon the earth shall rejoice over them and make merry: and shall send gifts one to another, because these two prophets tormented them that dwelt upon the earth.
10. And they that dwell on the earth rejoice over them, and make merry; and they shall send gifts one to another; because these two prophets tormented them that dwell on the earth.
11:10. And the inhabitants of the earth will rejoice over them, and they will celebrate, and they will send gifts to one another, because these two prophets tortured those who were living upon the earth.
11:10. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.
And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth:

10: И живущие на земле будут радоваться сему и веселиться, и пошлют дары друг другу, потому что два пророка сии мучили живущих на земле.
11:10  καὶ οἱ κατοικοῦντες ἐπὶ τῆς γῆς χαίρουσιν ἐπ᾽ αὐτοῖς καὶ εὐφραίνονται, καὶ δῶρα πέμψουσιν ἀλλήλοις, ὅτι οὖτοι οἱ δύο προφῆται ἐβασάνισαν τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.
11:10. et inhabitantes terram gaudebunt super illis et iucundabuntur et munera mittent invicem quoniam hii duo prophetae cruciaverunt eos qui inhabitant super terram
And they that dwell upon the earth shall rejoice over them and make merry: and shall send gifts one to another, because these two prophets tormented them that dwelt upon the earth.
11:10. And the inhabitants of the earth will rejoice over them, and they will celebrate, and they will send gifts to one another, because these two prophets tortured those who were living upon the earth.
11:10. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:10: Shall send gifts - This was a custom in days of public rejoicing. They sent gifts to each other, and gave portions to the poor. See Est 9:19, Est 9:22.
Albert Barnes: Notes on the Bible - 1834
11:10: And they that dwell upon the earth shall rejoice over them - Those dwelling in the land would rejoice over their fall and ruin. This cannot, of course, mean all who inhabit the globe; but, according to the usage in Scripture, those who dwell in the country where this would occur. Compare the notes on Luk 2:1. We now affix to the word "earth" an idea which was not necessarily implied in the Hebrew word ארץ ‛ erets, (compare Exo 3:8; Exo 13:5; Deu 19:2, Deu 19:10; Deu 28:12; Neh 9:22; Psa 37:9, Psa 37:11, Psa 37:22, Psa 37:29; Psa 66:4; Pro 2:21; Pro 10:30; Joe 1:2); or the Greek word γῆ gē, compare Mat 2:6, Mat 2:20-21; Mat 14:15; Act 7:7, Act 7:11, Act 7:36, Act 7:40; Act 13:17. Our word "land," as now commonly understood, would better express the idea intended to be conveyed here; and thus understood, the meaning is, that the dwellers in the country where these things would happen would thus rejoice. The meaning is, that while alive they would, by their faithful testimony against existing errors, excite so much hatred against themselves, and would be so great an annoyance to the governing powers, that there would be general exultation when the voice of their testimony should be silenced. This, too, has been so common in the world that there would be no difficulty in applying the language used here, or in finding events which it would appropriately deseribe.
And make merry - Be glad. See the notes on Luk 12:19; Luk 15:23. The Greek word does not necessarily denote the lighthearted mirth expressed by our word merriment, but rather joy or happiness in general. The meaning is, that they would be filled with joy at such an event.
And shall send gifts one to another - As expressive of their joy. To send presents is a natural expression of our own happiness, and our desire for the happiness of others - as is indicated now by "Christmas" and "New Year's gifts." Compare also Neh 8:10-12; "Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength," etc. See also Est 9:19-22. Because these two prophets tormented them that dwelt on the earth - They "tormented" them, or were a source of annoyance to them, by bearing testimony to the truth; by opposing the pRev_ailing errors; and by rebuking the vices of the age: perhaps by demanding reformation, and by denouncing the judgment of heaven on the guilty. There is no intimation that they tormented them in any other way than by the truths which they held forth. See the word explained in the notes on Pe2 2:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: dwell: Rev 12:13, Rev 13:8, Rev 13:14; Mat 10:22
rejoice: Jdg 16:23, Jdg 16:24; Psa 13:4, Psa 35:19, Psa 35:24-26, Psa 89:42; Pro 24:17; Jer 50:11; Oba 1:12; Mic 7:8; Joh 16:20
make: Neh 8:10-12; Co1 13:6; Est 9:19-22
these: Rev 11:5, Rev 11:6, Rev 16:10; Kg1 18:17, Kg1 21:20, Kg1 22:8, Kg1 22:18; Jer 38:4; Joh 7:7; Act 5:33; Act 7:54-57, Act 17:5, Act 17:6
Geneva 1599
11:10 And they that dwell upon the earth (16) shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets (17) tormented them that dwelt on the earth.
(16) So much the more shall they by this occasion exercise the hilarity of their Jubile.
(17) The gospel of Christ is the affliction of the world, and the ministry of it, the savour of death to death, to those that perish, (2Cor 2:16).
John Gill
11:10 And they that dwell upon the earth,.... Out of which the beast arose, and over which he reigns, even the inhabitants of the Roman empire, often in this book called the earth, the followers of antichrist, men that mind nothing but earth, and earthly things:
shall rejoice over them, and make merry, and shall send gifts one to another; as is usual with persons, and was with the Jews, to do in times of public rejoicing; see Esther 9:18.
Because these two prophets tormented them that dwelt on the earth; not because they were tormented by them, but because they were now freed from their tormenting ministry; they had tormented them by the preaching of the Gospel, which is foolishness, and the savour of death to natural men, and gives them pain, and fills them with vexation and wrath; by their testimony which they had bore for Christ, and against antichrist; by their sharp reproof of them for their false doctrine and will worship, and their impure lives and conversations; by their own holy lives, which would sometimes flash light into their consciences, and make them uneasy; and by their foretelling the calamities and ruin, temporal and eternal, that would come upon them; but now they are silenced, and they hear and see no more of these things at which they rejoice.
John Wesley
11:10 And they that dwell upon the earth - Perhaps this expression may peculiarly denote earthly - minded men. Shall make merry - As did the Philistines over Samson. And send gifts to one another - Both Turks, and Jews, and heathens, and false Christians.
Robert Jamieson, A. R. Fausset and David Brown
11:10 they that dwell upon . . . earth--those who belong to the earth, as its citizens, not to heaven (Rev_ 3:10; Rev_ 8:13; Rev_ 12:12; Rev_ 13:8).
shall--so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on Rev_ 11:9, on "shall not suffer."
rejoice over them--The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as HUSS and JEROME did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." LUTHER, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one.
send gifts one to another--as was usual at a joyous festival.
tormented them--namely, with the plagues which they had power to inflict (Rev_ 11:5-6); also, by their testimony against the earthly.
11:1111:11: Եւ յետ երից աւուրց եւ կիսոյ՝ հոգի կենդանի յԱստուծոյ մտցէ՛ ՚ի նոսա. եւ յարիցեն կացցեն ՚ի վերայ ոտից իւրեանց. եւ ա՛հ եւ երկեւղ մեծ անկա՛ւ ՚ի վերայ ամենեցուն՝ որ սպանինն զնոսա[5223]: [5223] Ոմանք. Ամենեցուն որ տեսինն զնոսա։
11 Երեքուկէս օր յետոյ կենդանութեան հոգին Աստծուց պիտի մտնի նրանց մէջ, եւ նրանք պիտի վեր կենան կանգնեն իրենց ոտքերի վրայ: Եւ ահ ու մեծ երկիւղ ընկաւ բոլոր նրանց վրայ, ովքեր տեսան նրանց:
11 Երեք ու կէս օր ետքը Աստուծմէ կենդանութեան հոգի մտաւ անոնց մէջ ու իրենց ոտքերուն վրայ կայնեցան եւ զանոնք տեսնողներուն վրայ մեծ վախ ինկաւ։
Եւ յետ երից աւուրց եւ կիսոյ հոգի կենդանի յԱստուծոյ [143]մտցէ ի նոսա. եւ [144]յարիցեն կացցեն`` ի վերայ ոտից իւրեանց, եւ ահ եւ երկեւղ մեծ անկաւ ի վերայ ամենեցուն որ տեսինն զնոսա:

11:11: Եւ յետ երից աւուրց եւ կիսոյ՝ հոգի կենդանի յԱստուծոյ մտցէ՛ ՚ի նոսա. եւ յարիցեն կացցեն ՚ի վերայ ոտից իւրեանց. եւ ա՛հ եւ երկեւղ մեծ անկա՛ւ ՚ի վերայ ամենեցուն՝ որ սպանինն զնոսա[5223]:
[5223] Ոմանք. Ամենեցուն որ տեսինն զնոսա։
11 Երեքուկէս օր յետոյ կենդանութեան հոգին Աստծուց պիտի մտնի նրանց մէջ, եւ նրանք պիտի վեր կենան կանգնեն իրենց ոտքերի վրայ: Եւ ահ ու մեծ երկիւղ ընկաւ բոլոր նրանց վրայ, ովքեր տեսան նրանց:
11 Երեք ու կէս օր ետքը Աստուծմէ կենդանութեան հոգի մտաւ անոնց մէջ ու իրենց ոտքերուն վրայ կայնեցան եւ զանոնք տեսնողներուն վրայ մեծ վախ ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Но после трех дней с половиною вошел в них дух жизни от Бога, и они оба стали на ноги свои; и великий страх напал на тех, которые смотрели на них.
11:11  καὶ μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυ πνεῦμα ζωῆς ἐκ τοῦ θεοῦ εἰσῆλθεν ἐν αὐτοῖς, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν, καὶ φόβος μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς.
11:11. καὶ (And) μετὰ (with) [τὰς] "[to-the-ones]" τρεῖς ( to-three ) ἡμέρας (to-days) καὶ (and) ἥμισυ (to-half) πνεῦμα ( a-currenting-to ) ζωῆς ( of-a-lifing ) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσῆλθεν ( it-had-came-into ) [ ἐν ] "[ in ]" αὐτοῖς , ( unto-them ," καὶ ( and ) ἔστησαν ( they-had-stood ) ἐπὶ ( upon ) τοὺς ( to-the-ones ) πόδας ( to-feet ) αὐτῶν , ( of-them ,"καὶ (and) φόβος ( a-fearee ) μέγας (great) ἐπέπεσεν ( it-had-fallen-upon ) ἐπὶ ( upon ) τοὺς (to-the-ones) θεωροῦντας ( to-surveiling-unto ) αὐτούς: (to-them)
11:11. et post dies tres et dimidium spiritus vitae a Deo intravit in eos et steterunt super pedes suos et timor magnus cecidit super eos qui viderunt eosAnd after three days and a half, the spirit of life from God entered into them. And they stood upon their feet: and great fear fell upon them that saw them.
11. And after the three days and a half the breath of life from God entered into them, and they stood upon their feet; and great fear fell upon them which beheld them.
11:11. And after three and one half days, the spirit of life from God entered into them. And they stood upright on their feet. And a great fear fell over those who saw them.
11:11. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them:

11: Но после трех дней с половиною вошел в них дух жизни от Бога, и они оба стали на ноги свои; и великий страх напал на тех, которые смотрели на них.
11:11  καὶ μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυ πνεῦμα ζωῆς ἐκ τοῦ θεοῦ εἰσῆλθεν ἐν αὐτοῖς, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν, καὶ φόβος μέγας ἐπέπεσεν ἐπὶ τοὺς θεωροῦντας αὐτούς.
11:11. et post dies tres et dimidium spiritus vitae a Deo intravit in eos et steterunt super pedes suos et timor magnus cecidit super eos qui viderunt eos
And after three days and a half, the spirit of life from God entered into them. And they stood upon their feet: and great fear fell upon them that saw them.
11:11. And after three and one half days, the spirit of life from God entered into them. And they stood upright on their feet. And a great fear fell over those who saw them.
11:11. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Как смерть, так и оживление свидетелей были не кажущимися, а действительными событиями для созерцавших их трупы; и их восстание из мертвых было доказательством всемогущества Божия, служителями которого они были. Вместе с этим вознесение свидетелей на небо было указанием на чрезвычайность беззакония, которое обнаружилось в их умерщвлении. Поэтому и сказано, что их врагов поразил великий страх, так как они видели действительное Бож. чудо [Kliefoth, Ewald].
Adam Clarke: Commentary on the Bible - 1831
11:11: They stood upon their feet - Were restored to their primitive state.
Albert Barnes: Notes on the Bible - 1834
11:11: And after three days and an half - See the notes on Rev 11:9.
The Spirit of life from God - The living, or life-giving Spirit that proceeds from God entered into them. Compare the notes on Job 33:4. There is evidently allusion here to Gen 2:7, where God is spoken of as the Author of life. The meaning is, that they would seem to come to life again, or that effects would follow as if the dead were restored to life. If, when they had been compelled to cease from prophesying, they should, after the interval here denoted by three days and a half, again prophesy, or their testimony should be again borne to the truth as it had been before, this would evidently be all that would be implied in the language here employed.
Entered into them - Seemed to animate them again.
And they stood upon their feet - As if they had come to life again.
And great fear fell upon them which saw them - This would be true if those who were dead should be literally restored to life; and this would be the effect if those who had given great annoyances by their doctrines, and who had been silenced, and who seemed to be dead, should again, as if animated anew by a divine power, begin to prophesy, or to proclaim their doctrines to the world. The statement in the symbol is, that those who had put them to death had been greatly troubled by these "witnesses"; that they had sought to silence them, and in order to this had put them to death; that they then greatly rejoiced, as if they would no more be annoyed by them. The fact that they seemed to come to life again would, therefore, fill them with consternation, for they would anticipate a renewal of their troubles, and they would see in this fact evidence of the divine favor toward those whom they persecuted, and reason to apprehend divine vengeance on themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: three: Rev 11:9
the Spirit: Gen 2:7; Eze 37:5-14; Rom 8:2, Rom 8:11
great: Rev 11:13; Jos 2:9; Jer 33:9; Hos 3:5; Act 5:5, Act 5:11
Geneva 1599
11:11 (18) And after (19) three days and an half (20) the Spirit of life from God entered into them, and they (21) stood upon their feet; and great fear fell upon them which saw them.
(18) The third passage, as noted before, is of the rising again of the prophets from the dead, and their carrying up into heaven. For their resurrection is shown in this verse: their calling and lifting up into heaven, in the verse following.
(19) That is, what time God shall destroy that wicked Boniface.
(20) That is, the prophets of God shall in a manner rise again, not the same in person (as they say) but in spirit: that is, in the power and efficacy of their ministry, which John expressed before, in (Rev_ 11:5-6) So the prophecy that is spoken of Elijah, is interpreted by the angel to be understood of John the Baptist (Lk 1:17). For the same Boniface himself, who sought to kill and destroy them, was by the fire of God's mouth (which the holy ministry shows and exhibits) devoured and died miserably in prison, by the endeavour of Satra Columensis and Nagaretus a French knight, whom Philip the fair King of France sent into Italy but with a very small power.
(21) That is, the most grievous heat of afflictions and persecution shall stay for a while, for the great amazement that shall arise on that sudden and unlooked for judgment of God.
John Gill
11:11 And after three days and a half,.... When it was certain they were dead, and all hope of reviving was over; see Jn 11:39; that is, three years and a half:
the spirit of life from God entered into them; this phrase is expressive of a resurrection the Jews frequently call the general resurrection "a quickening", and have the very phrase here used; for, speaking of the resurrection, they say (u), , "the spirit of life" does not dwell but in the holy land. This resurrection of the witnesses is not to be understood of a corporeal resurrection; for there is no reason to believe that there will be a resurrection of any particular saints until the general resurrection, which will be at the personal coming of Christ, and at the beginning of the thousand years, and after the sounding of the seventh trumpet; whereas this will be before that, and towards the close of the sixth trumpet: and besides, the death of these witnesses is not corporeal, as has been observed: nor is a spiritual resurrection from the death of sin to a life of grace intended, which is owing to the Spirit of life from Christ; for these witnesses were such who had been quickened, and raised in this sense antecedent to their prophesying and killing; but a civil resurrection of them, or a resurrection of them as witnesses, when their spirits will revive, and they will take heart and courage again to appear for Christ: and this may be understood of the same individual persons that were silenced, or of those that succeeded such that corporeally died in the war of the beast, or during this interval; and so these witnesses may be said to rise in them, they appearing in the same spirit they did; just as John the Baptist came in the spirit and power of Elias: and this will be owing to the Spirit of life from God entering into them; which is said in allusion to the living soul of man, which returns to God, and at the resurrection, whether particular or general, comes from him, and reenters the body; and which also is owing to the Spirit of God, by whom mortal bodies will be quickened; and in allusion to the breathing on the dry bones in Ezekiel's vision, Ezek 37:1; and the sense is, that the Spirit of God will inspire these witnesses with fresh life and rigour, zeal and resolution; so that though they have been so long silent, lifeless, and dispirited, they shall now rise in high spirits, and bravely exert themselves in the cause of Christ; and this will not be by any worldly power and authority, or by any secular arm, that shall encourage them, but by the Spirit of God, who shall breathe upon them, and afresh quicken them, and fill them with resolution and courage:
and they stood upon their feet; in great numbers, like the army in Ezekiel's vision; and will reassume their former station, and be in a position and a state of readiness to serve the Lord, and to defend his truths, and discharge their duty with boldness and courage, fearing the face of none:
and great fear fell upon them which saw them; in this posture; either on their enemies, who may fear that they should be tormented with them again; that the things which they had foretold concerning their ruin are now coming upon them; that they shall be turned out of their places of profit, and lose all their worldly advantages, and carnal pleasures now, and be miserable to all eternity: or upon their friends, either their false hearted ones, that would not succour them when in distress, who may fear that God, whose finger they will see in this matter, will by them resent their conduct towards them; or else their real friends, who may be filled with reverence and awe of the divine Majesty, as the church was upon the business of Ananias and Sapphira, Acts 5:11.
(u) Zohar in Gen. fol. 79. 3.
John Wesley
11:11 And great fear fell upon them that saw them - And now knew that God was on their side.
Robert Jamieson, A. R. Fausset and David Brown
11:11 Translate as Greek, "After the three days and an half."
the Spirit of life--the same which breathed life into Israel's dry bones, Ezek 37:10-11 (see on Ezek 37:10-11), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, Hos 6:2, where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight."
into--so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them."
stood upon their feet--the very words in Ezek 37:10, which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city."
great fear--such as fell on the soldiers guarding Christ's tomb at His resurrection (Mt 28:4), when also there was a great earthquake (Rev_ 11:2).
saw--Greek, "beheld."
11:1211:12: Եւ լուա՛յ զձայն մեծ՝ որ ասէր ցնոսա. Վերացի՛ք ելէ՛ք աստ։ Եւ վերացան ելին յերկինս ամպօք. եւ տեսի՛ն զնոսա թշնամիք իւրեանց[5224]: [5224] Ոմանք. Եւ ելին յերկինս ամպովք... թշնամիք նոցա։
12 Եւ լսեցի մի բարձր ձայն, որ ասում էր նրանց. «Վե՛ր ելէք, եկէ՛ք այստեղ»: Եւ նրանք ելան երկինք՝ ամպերով. եւ իրենց թշնամիները տեսան նրանց:
12 Երկնքէն մեծ ձայն մը լսեցին*, որ կ’ըսէր անոնց. «Վե՛ր ելէք, հո՛ս եկէք»։ Եւ անոնք ամպով երկինք բարձրացան։ Անոնց թշնամիներն ալ զանոնք տեսան։
Եւ [145]լուայ զձայն մեծ որ ասէր ցնոսա. [146]Վերացէք` ելէք աստ``: Եւ ելին յերկինս ամպովք, եւ տեսին զնոսա թշնամիք իւրեանց:

11:12: Եւ լուա՛յ զձայն մեծ՝ որ ասէր ցնոսա. Վերացի՛ք ելէ՛ք աստ։ Եւ վերացան ելին յերկինս ամպօք. եւ տեսի՛ն զնոսա թշնամիք իւրեանց[5224]:
[5224] Ոմանք. Եւ ելին յերկինս ամպովք... թշնամիք նոցա։
12 Եւ լսեցի մի բարձր ձայն, որ ասում էր նրանց. «Վե՛ր ելէք, եկէ՛ք այստեղ»: Եւ նրանք ելան երկինք՝ ամպերով. եւ իրենց թշնամիները տեսան նրանց:
12 Երկնքէն մեծ ձայն մը լսեցին*, որ կ’ըսէր անոնց. «Վե՛ր ելէք, հո՛ս եկէք»։ Եւ անոնք ամպով երկինք բարձրացան։ Անոնց թշնամիներն ալ զանոնք տեսան։
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11:1212: И услышали они с неба громкий голос, говоривший им: взойдите сюда. И они взошли на небо на облаке; и смотрели на них враги их.
11:12  καὶ ἤκουσαν φωνῆς μεγάλης ἐκ τοῦ οὐρανοῦ λεγούσης αὐτοῖς, ἀνάβατε ὧδε· καὶ ἀνέβησαν εἰς τὸν οὐρανὸν ἐν τῇ νεφέλῃ, καὶ ἐθεώρησαν αὐτοὺς οἱ ἐχθροὶ αὐτῶν.
11:12. καὶ (and) ἤκουσαν (they-heard) φωνῆς (of-a-sound) μεγάλης (of-great) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) λεγούσης (of-forthing) αὐτοῖς (unto-them,"Ἀνάβατε (Ye-should-have-stepped-up) ὧδε, (unto-which-moreover) καὶ (and) ἀνέβησαν (they-had-stepped-up) εἰς ( into ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) ἐν (in) τῇ (unto-the-one) νεφέλῃ, (unto-a-clouding,"καὶ (and) ἐθεώρησαν (they-surveiled-unto) αὐτοὺς (to-them,"οἱ (the-ones) ἐχθροὶ ( en-emnitied ) αὐτῶν. (of-them)
11:12. et audierunt vocem magnam de caelo dicentem illis ascendite huc et ascenderunt in caelum in nube et viderunt illos inimici eorumAnd they heard a great voice from heaven, saying to them: Come up hither. And they went up to heaven in a cloud: and their enemies saw them.
12. And they heard a great voice from heaven saying unto them, Come up hither. And they went up into heaven in the cloud; and their enemies beheld them.
11:12. And they heard a great voice from heaven, saying to them, “Ascend to here!” And they ascended into heaven on a cloud. And their enemies saw them.
11:12. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them:

12: И услышали они с неба громкий голос, говоривший им: взойдите сюда. И они взошли на небо на облаке; и смотрели на них враги их.
11:12  καὶ ἤκουσαν φωνῆς μεγάλης ἐκ τοῦ οὐρανοῦ λεγούσης αὐτοῖς, ἀνάβατε ὧδε· καὶ ἀνέβησαν εἰς τὸν οὐρανὸν ἐν τῇ νεφέλῃ, καὶ ἐθεώρησαν αὐτοὺς οἱ ἐχθροὶ αὐτῶν.
11:12. et audierunt vocem magnam de caelo dicentem illis ascendite huc et ascenderunt in caelum in nube et viderunt illos inimici eorum
And they heard a great voice from heaven, saying to them: Come up hither. And they went up to heaven in a cloud: and their enemies saw them.
11:12. And they heard a great voice from heaven, saying to them, “Ascend to here!” And they ascended into heaven on a cloud. And their enemies saw them.
11:12. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: They ascended up to heaven - Enjoyed a state of great peace and happiness.
Albert Barnes: Notes on the Bible - 1834
11:12: And they heard a great voice from heaven - Some manuscripts read, "I heard" - ἤκουσα ē kousa - but the more approved reading is that of the common text. John says that a voice was addressed to them calling them to ascend to heaven.
Come up hither - To heaven.
And they ascended up to heaven in a cloud - So the Saviour ascended, Act 1:9; and so probably Elijah, Kg2 2:11.
And their enemies beheld them - That is, it was done openly, so that their enemies, who had put them to death, saw that they were approved of God, as if they had been publicly taken up to heaven. It is not necessary to suppose that this would literally occur. All this is, manifestly, mere symbol. The meaning is, that they would triumph as if they should ascend to heaven, and he received into the presence of God. The sense of the whole is, that these witnesses, after bearing a faithful testimony against pRev_ailing errors and sins, would be persecuted and silenced; that for a considerable period their voice of faithful testimony would be hushed as if they were dead; that during that period they would be treated with contempt and scorn, as if their unburied bodies should be exposed to the public gaze; that there would be general exultation and joy that they were thus silenced; that they would again Rev_ive, as if the dead were restored to life, and bear a faithful testimony to the truth again; and that they would have the divine attestation in their favor, its if they were raised up visibly and publicly to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: Come: Rev 4:1; Psa 15:1, Psa 24:3; Isa 40:31
And they: Rev 3:21, Rev 12:5; Kg2 2:11; Isa 14:13; Act 1:9; Rom 8:34-37; Eph 2:5, Eph 2:6
in: Isa 60:8; Act 1:9; Th1 4:17
and their: Exo 14:25; Kg2 2:1, Kg2 2:5, Kg2 2:7; Psa 86:17, Psa 112:10; Mal 3:18; Luk 16:23
Geneva 1599
11:12 And they heard a great voice from heaven saying unto them, (22) Come up hither. And they ascended up to heaven in a cloud; (23) and their enemies beheld them.
(22) They were called by God into heaven, and taken out of this wicked world, into the heavenly Church, which also lies hidden here in the earth, to exercise their calling secretly: of whom this wretched world was unworthy; (Heb 11:38). For the church of the wicked is by comparison called the earth, or the world: and the Church of the godly, heaven. As it was in ancient times among the godly Israelites: so among the Jews in the days of Manasseh and other kings, when the earth refused the heirs of heaven, we read that they lay hidden as heaven in the earth.
(23) Yet they could not hinder the secret ones of the Lord (as the Psalmist called them) (Ps 83:3) but they prospered in his work.
John Gill
11:12 And they heard a great voice from heaven,.... The Complutensian edition reads, "I heard", i.e. "John"; and so the Syriac and Arabic versions; but the copies in general read "they"; not the enemies, but the witnesses: and this seems not to come from any Christian civil magistrate in the church, but from Christ himself; not but that Christ may make use of, such for the bringing of his people into a more glorious and comfortable state in this world:
saying unto them, come up hither; as the angel said to John, Rev_ 4:1, and Christ will say to his people, though on another account, Mt 25:34.
And they ascended up to heaven in a cloud; which is to be understood not literally, for no man hath ascended to heaven, nor will any, until the thousand years are ended, when the saints will, in a body, ascend thither; but mystically, of a more glorious state of the church; so to ascend to heaven signifies a more exalted state in a prince, or a kingdom, Is 14:13; and here intends a state of comfortable communion of the saints one with another, of great purity and holiness, of large enjoyments of blessings and privileges, and of great security from enemies, and of great glory, and honour, and power, that shall be bestowed upon them; they now dwelling on high, and their place of defence being the munition of rocks. This will be the beginning of the spiritual reign of Christ; and this ascension of the witnesses will be in a cloud, in allusion to our Lord's ascension to heaven, and as expressive of that glory and majesty which will be put upon these risen witnesses, and in which they shall enter into this happy state of things; or it may be, that this may denote that the first appearance of these happy times, and of Christ's spiritual reign in his church, and their more comfortable enjoyment, will be at first but dim and obscure, and yet such as, in comparison of their former state, will be visible to, and be taken notice of, even by their very enemies:
and their enemies beheld them; going up to heaven, or entering into a purer, and more glorious, and spiritual state; for the mountain of the Lord's house will be established upon the top of the mountains, and Jerusalem shall be made the praise of the whole earth, an eternal excellency, and the joy of many generations; and this shall be seen and known of all, though to their grief and sorrow.
John Wesley
11:12 And I heard a great voice - Designed for all to hear. And they went up to heaven, and their enemies beheld them - who had not taken notice of their rising again; by which some had been convinced before.
Robert Jamieson, A. R. Fausset and David Brown
11:12 they--so A, C, and Vulgate. But B, Coptic, Syriac, and ANDREAS read, "I heard."
a cloud--Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say "the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, Acts 1:9 (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel (Rev_ 7:1-8), and the elect of all nations, caught up out of the reach of the Antichristian foe. In Rev_ 14:14-16, He is represented as sitting on a white cloud.
their enemies beheld them--and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.
11:1311:13: Եւ ՚ի ժամուն յայնմիկ շարժումն մե՛ծ եղեւ, եւ տասներորդ մասն քաղաքին ընկղմեցա՛ւ, եւ մեռան ՚ի շարժմանէն արք եւթն հազար. եւ յետ այնորիկ ա՛հ մեծ եղեւ յամենեսեան, եւ փա՛ռս տային Աստուծոյ երկնաւորի:
13 Այդ իսկ ժամին մեծ երկրաշարժ եղաւ, եւ քաղաքի մէկ տասներորդ մասը գետնի տակ թաղուեց. երկրաշարժից մեռաւ եօթը հազար մարդ: Դրանից յետոյ բոլորի մէջ մեծ ահ առաջացաւ. եւ փառք էին տալիս երկնաւոր Աստծուն:
13 Նոյն ժամուն մեծ երկրաշարժ մը եղաւ ու քաղաքին տասներորդ մասը կործանեցաւ, եօթը հազար մարդիկ մեռան ու մնացածները վախով լեցուեցան ու փառք տուին երկնքի Աստուծոյն։
Եւ ի ժամուն յայնմիկ շարժումն մեծ եղեւ, եւ տասներորդ մասն քաղաքին ընկղմեցաւ, եւ մեռան ի շարժմանէն արք եւթն հազար. [147]եւ յետ այնորիկ ահ մեծ եղեւ յամենեսեան`` եւ փառս տային Աստուծոյ երկնաւորի:

11:13: Եւ ՚ի ժամուն յայնմիկ շարժումն մե՛ծ եղեւ, եւ տասներորդ մասն քաղաքին ընկղմեցա՛ւ, եւ մեռան ՚ի շարժմանէն արք եւթն հազար. եւ յետ այնորիկ ա՛հ մեծ եղեւ յամենեսեան, եւ փա՛ռս տային Աստուծոյ երկնաւորի:
13 Այդ իսկ ժամին մեծ երկրաշարժ եղաւ, եւ քաղաքի մէկ տասներորդ մասը գետնի տակ թաղուեց. երկրաշարժից մեռաւ եօթը հազար մարդ: Դրանից յետոյ բոլորի մէջ մեծ ահ առաջացաւ. եւ փառք էին տալիս երկնաւոր Աստծուն:
13 Նոյն ժամուն մեծ երկրաշարժ մը եղաւ ու քաղաքին տասներորդ մասը կործանեցաւ, եօթը հազար մարդիկ մեռան ու մնացածները վախով լեցուեցան ու փառք տուին երկնքի Աստուծոյն։
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11:1313: И в тот же час произошло великое землетрясение, и десятая часть города пала, и погибло при землетрясении семь тысяч имен человеческих; и прочие объяты были страхом и воздали славу Богу небесному.
11:13  καὶ ἐν ἐκείνῃ τῇ ὥρᾳ ἐγένετο σεισμὸς μέγας, καὶ τὸ δέκατον τῆς πόλεως ἔπεσεν, καὶ ἀπεκτάνθησαν ἐν τῶ σεισμῶ ὀνόματα ἀνθρώπων χιλιάδες ἑπτά, καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο καὶ ἔδωκαν δόξαν τῶ θεῶ τοῦ οὐρανοῦ.
11:13. Καὶ (And) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἐγένετο ( it-had-became ) σεισμὸς ( a-shaking-of ) μέγας , ( great ,"καὶ (and) τὸ (the-one) δέκατον (tenth) τῆς (of-the-one) πόλεως (of-a-city) ἔπεσεν , ( it-had-fallen ,"καὶ (and) ἀπεκτάνθησαν (they-were-killed-off) ἐν (in) τῷ (unto-the-one) σεισμῷ (unto-a-shaking-of) ὀνόματα (names) ἀνθρώπων (of-mankinds) χιλιάδες (thousands) ἑπτά, (seven,"καὶ (and) οἱ (the-ones) λοιποὶ ( remaindered ) ἔμφοβοι ( feareed-in ) ἐγένοντο ( they-had-became ) καὶ (and) ἔδωκαν (they-gave) δόξαν (to-a-recognition) τῷ ( unto-the-one ) θεῷ ( unto-a-Deity ) τοῦ ( of-the-one ) οὐρανοῦ . ( of-a-sky )
11:13. et in illa hora factus est terraemotus magnus et decima pars civitatis cecidit et occisi sunt in terraemotu nomina hominum septem milia et reliqui in timore sunt missi et dederunt gloriam Deo caeliAnd at that hour there was made a great earthquake: and the tenth part of the city fell. And there were slain in the earthquake, names of men, seven thousand: and the rest were cast into a fear and gave glory to the God of heaven.
13. And in that hour there was a great earthquake, and the tenth part of the city fell; and there were killed in the earthquake seven thousand persons: and the rest were affrighted, and gave glory to the God of heaven.
11:13. And at that hour, a great earthquake occurred. And one tenth part of the City fell. And the names of the men slain in the earthquake were seven thousand. And the remainder were thrown into fear, and they gave glory to the God of heaven.
11:13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven:

13: И в тот же час произошло великое землетрясение, и десятая часть города пала, и погибло при землетрясении семь тысяч имен человеческих; и прочие объяты были страхом и воздали славу Богу небесному.
11:13  καὶ ἐν ἐκείνῃ τῇ ὥρᾳ ἐγένετο σεισμὸς μέγας, καὶ τὸ δέκατον τῆς πόλεως ἔπεσεν, καὶ ἀπεκτάνθησαν ἐν τῶ σεισμῶ ὀνόματα ἀνθρώπων χιλιάδες ἑπτά, καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο καὶ ἔδωκαν δόξαν τῶ θεῶ τοῦ οὐρανοῦ.
11:13. et in illa hora factus est terraemotus magnus et decima pars civitatis cecidit et occisi sunt in terraemotu nomina hominum septem milia et reliqui in timore sunt missi et dederunt gloriam Deo caeli
And at that hour there was made a great earthquake: and the tenth part of the city fell. And there were slain in the earthquake, names of men, seven thousand: and the rest were cast into a fear and gave glory to the God of heaven.
11:13. And at that hour, a great earthquake occurred. And one tenth part of the City fell. And the names of the men slain in the earthquake were seven thousand. And the remainder were thrown into fear, and they gave glory to the God of heaven.
11:13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Землетрясение, последовавшее за вознесением свидетелей, разрушение десятой части города и смерть семи тысяч людей указывают на начало тех страшных бедствий, которые должны последовать вскоре. Числа же 10: и 7: взяты здесь как обычные числа свящ. Писания. Землетрясение и его последствия можно считать наказанием нечестивых, как справедливым возмездием за их беззакония и нераскаянность. Наказание было столь очевидным, что прочие люди, т.е. оставшееся в живых среди трупов и развалин города, были объяты страхом и воздали славу Богу. Но так как здесь речь все-таки о нечестивых, то под страхом нужно видеть указание не на раскаяние и обращение к Богу, но на простой страх, не обещающий исправления.
Adam Clarke: Commentary on the Bible - 1831
11:13: A great earthquake - Violent commotions among the persecutors, and revolutions of states.
Slain of men seven thousand - Many perished in these popular commotions.
The remnant were affrighted - Seeing the hand of God's judgments so remarkably stretched out.
Gave glory - Received the pure doctrines of the Gospel, and glorified God for his judgments and their conversion.
Albert Barnes: Notes on the Bible - 1834
11:13: And the same hour - In immediate connection with their triumph.
Was there a great earthquake - "An earthquake is a symbol of commotion, agitation, change; of great political Rev_olutions, etc. See the notes on Rev 6:12. The meaning here is, that the triumph of the witnesses, represented by their ascending to heaven, would be followed by such Rev_olutions as would be properly symbolized by an earthquake.
And the tenth part of the city fell - That is, the tenth part of that which is represented by the "city" - the persecuting power. A city would be the seat and center of the power, and the acts of persecution would seem to proceed from it; but the destruction, we may suppose, would extend to all that was represented by the persecuting power. The word "tenth" is probably used in a general sense to denote that a considerable portion of the persecuting power would be thus involved in ruin; that is, that in respect to that power there would be such a Rev_olution, such a convulsion or commotion, such a loss, that it would be proper to represent it by an earthquake.
And in the earthquake - In the convulsions consequent on what would occur to the witnesses.
Were slain of men seven thousand - Mart., as in the Greek, "names of men" - the name being used to denote the people themselves. The number here mentioned - seven thousand - seems to have been suggested because it would bear some proportion to the tenth part of the city which fell. It is not necessary to suppose, in seeking for the fulfillment of this, that just seven thousand would be killed; but the idea clearly is, that there would be such a diminution of numbers as would be well represented by a calamity that would overwhelm a tenth part of the city, such as the apostle had in his eye, and a proportional number of the inhabitants. The number that would be slain, therefore, in the convulsions and changes consequent on the treatment of the witnesses, might be numerically much larger than seven thousand, and might be as great as if a tenth part of all that were represented by the "city" should be swept away.
And the remnant were affrighted - Fear and alarm came on them in consequence of these calamities. The "remnant" here refers to those who still remained in the "city" - that is, to those who belonged to the community or people designed to be represented here by the city.
And gave glory to the God of heaven - Compare Luk 5:26; "And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things today." All that seems to be meant by this is, that they stood in awe at what God was doing, and acknowledged his power in the changes that occurred. It does not mean, necessarily, that they would repent and become truly his friends, but that there would be a pRev_ailing impression that these changes were produced by his power, and that his hand was in these things. This would be fulfilled if there should be a general willingness among mankind to acknowledge God, or to recognize his hand in the events referred to; if there should be a disposition extensively pRev_ailing to regard the "witnesses" as on the side of God, and to favor their cause as one of truth and righteousness; and if these convulsions should so far change public sentiment as to produce an impression that theirs was the cause of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: was there: Rev 11:19, Rev 6:12, Rev 8:5, Rev 16:18
and the tenth: Rev 8:9-12, Rev 13:1-3, Rev 16:10, Rev 16:19
men: Gr. names of men, Rev 3:4; Gen 6:4; Act 1:15
and the remnant: Rev 11:11
gave: Rev 14:7, Rev 15:4, Rev 16:9; Jos 7:19; Sa1 6:5; Isa 26:15, Isa 26:16; Jer 13:16; Mal 2:2
Geneva 1599
11:13 (24) And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, (25) and (e) gave glory to the God of heaven.
(24) Bergomensis said, in 1301, "This year a blazing star foretelling great calamity to come, appeared in heaven: in which year during the feast of St. Andrew, a great earthquake occurred as never before: it continued for many days, and overthrew many stately houses." This he said of the year following the Jubilee: which John many ages before, expressed word for word.
(25) They were indeed broken with present astonishment of mind, but did not earnestly repent as they ought to have done.
(e) Glorified God by confessing his name.
John Gill
11:13 And the same hour was there a great earthquake,.... Or the same day, as the Complutensian edition, and some copies, read; that is, at the time of the resurrection and ascension of the witnesses, as there was at the resurrection of Christ; and is to be understood of a very great commotion in the civil affairs of kingdoms and nations within the Roman jurisdiction, as there was when Rome Pagan was near its ruin, Rev_ 6:12.
And the tenth part of the city fell. Mr. Daubuz interprets the "earthquake" of the irruption of the Ottomans upon the Grecian empire, and the "tenth" part of the city, of the Greek church, and the falling of it, of its loss of liberty, and falling into slavery; but something yet to come is here intended. By "the city" is meant the city of Rome, the great city, mentioned in Rev_ 11:8; and by "the tenth part" of it may be designed either Rome itself, which as it now is, according to the observation of some, is but a tenth part of what it was once; so that the same thing is meant as when it is said, "Babylon is fallen, is fallen", Rev_ 14:8, or it may design the tithes and profits which arise from the several kingdoms belonging to the jurisdiction and see of Rome, which now will fall off from those who used to share them, upon this new and spiritual state of things; the Gospel daily gaining ground, and enlightening the minds of men, and freeing them from the slavery they were held in; or else the ten fold government of the Roman empire, or the ten kings that gave their kingdoms to the whore of Rome, and are the ten horns of the beast, on which she sits, who will now hate her, and burn her flesh with fire; or rather one of the ten kingdoms, into which the Roman western empire was divided. Dr. Goodwin seems inclined to think that Great Britain is intended, which having been gained over to the Popish party, will now fall off again: but I rather think the kingdom of France is meant, the last of the ten kingdoms, which rose up out of the ruins of the Roman empire, which will be conquered, and which will be the means of its reformation from Popery.
And in the earthquake were slain of men seven thousand; the meaning is, that in the commotions, massacres, tumults, and wars which will be throughout the empire, such a number of men will be slain; which is either put for a greater number; a certain for an uncertain, as in Rom 11:4; and perhaps in reference to the account there; otherwise seven thousand is but a small number to be slain in battle; or as it is in the original text, "the names of men seven thousand". Now it is observed by some, that the smallest name of number belonging to men is a centurion, or captain of an hundred men; and supposing that to be meant, then seven thousand names of men will imply, that in an hour, or about a fortnight's time, may be slain throughout all Europe, in battles and massacres, about seven hundred thousand men, which is a very large number: or names of men may signify men of name, of great renown, as in Num 16:2; and then if seven thousand men of name, officers in armies, should be slain, how great must be the number of the common soldiers? Some have thought, that ecclesiastical dignities, or men distinguished by names and titles, such as cardinals, archbishops, bishops, priests, &c. and the whole rabble of the antichristian hierarchy, which will now fall, and be utterly demolished, are intended:
and the remnant were affrighted; who were not slain in this earthquake; these will be affected with the judgments of God upon others, and be made sensible of their danger, and of their deliverance, which will so work upon them, as to reform them from Popery:
and gave glory to the God of heaven; will acknowledge the justice of God, and the righteousness of his judgments upon those that were slain, and his goodness to them who are spared; will confess their transgressions and sins they have been guilty of; and give the glory of their deliverance, not to their idols and images, but to the true God, whose religion they now embrace; for this respects the large conversions among the Popish party to the true religion, under the influence of the grace of God, through the preaching of the Gospel, which will now be spread throughout the world.
John Wesley
11:13 And there was a great earthquake and the tenth part of the city fell - We have here an unanswerable proof that this city is not Babylon or Rome, but Jerusalem. For Babylon shall be wholly burned before the fulfilling of the mystery of God. But this city is not burned at all; on the contrary, at the fulfilling of that mystery, a tenth part of it is destroyed by an earthquake, and the other nine parts converted. And there were slain in the earthquake seven thousand men - Being a tenth part of the inhabitants, who therefore were seventy thousand in all. And the rest - The remaining sixty - three thousand were converted: a grand step toward the fulfilling of the mystery of God. Such a conversion we no where else read of. So there shall be a larger as well as holier church at Jerusalem than ever was yet. Were terrified - Blessed terror! And gave glory - The character of true conversion, Jer 13:16. To the God of heaven - He is styled, "The Lord of the earth," Rev_ 11:4, when he declares his right over the earth by the two witnesses; but the God of heaven, when he not only gives rain from heaven after the most afflicting drought, but also declares his majesty from heaven, by taking his witnesses up into it. When the whole multitude gives glory to the God of heaven, then that "treading of the holy city" ceases. This is the point so long aimed at, the desired "fulfilling of the mystery of God," when the divine promises are so richly fulfilled on those who have gone through so great afflictions. All this is here related together, that whereas the first and second woe went forth in the east, the rest of the eastern affairs being added at once, the description of the western might afterwards remain unbroken. It may be useful here to see how the things here spoken of, and those hereafter described, follow each other in their order. The angel swears; the non - chronos begins; John eats the book; the many kings arise. The non - chronos and the "many kings" being on the decline, that treading" begins, and the "two witnesses" appear. The beast, after he has with the ten kings destroyed Babylon, wars with them and kills them. After three days and an half they revive and ascend to heaven. There is a great earthquake in the holy city: seven thousand perish, and the rest are converted. The "treading" of the city by the gentiles ends. The beast, and the kings of the earth, and their armies are assembled to fight against the Great King. Multitudes of his enemies are killed, and the beast and the false prophet cast alive into the lake of fire. while John measures the temple of God and the altar with the worshippers, the true worship of God is set up. The nations who had trodden the holy city are converted. Hereby the mystery of God is fulfilled. Satan is imprisoned. Being released for a time, he, with Gog and Magog, makes his last assault upon Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
11:13 "In that same hour"; literally, "the hour."
great earthquake--answering to the "great earthquake" under the sixth seal, just at the approach of the Lord (Rev_ 6:12). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in Rev_ 13:18, "the number of the beast."
tenth part of the city fell--that is, of "the great city" (Rev_ 16:19; Zech 14:2). Ten is the number of the world kingdoms (Rev_ 17:10-12), and the beast's horns (Rev_ 13:1), and the dragon's (Rev_ 12:3). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom.
of men--Greek, "names of men." The men are as accurately enumerated as if their names were given.
seven thousand--ELLIOTT interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent.
the remnant--consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to Rev_ 16:9; and above, Rev_ 9:20-21. These repenting (Zech 12:10-14; Zech 13:1), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints.
gave glory to the God of heaven--which while apostates, and worshipping the beast's image, they had not done.
God of heaven--The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (Rev_ 11:6), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (Rev_ 11:4). As in Rev_ 11:4 He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also.
11:1411:14: Ահաւասիկ վա՛յն երկրորդ էանց, եւ վա՛յն երրորդ գալոց է վաղվաղակի:
14 Ահա՛ւասիկ անցաւ երկրորդ վայը, եւ երրորդ վայը գալու է շուտով:
14 Երկրորդ վայը անցաւ։ Երրորդ վայը շուտով պիտի գայ։
Ահաւասիկ վայն երկրորդ էանց, եւ վայն երրորդ գալոց է վաղվաղակի:

11:14: Ահաւասիկ վա՛յն երկրորդ էանց, եւ վա՛յն երրորդ գալոց է վաղվաղակի:
14 Ահա՛ւասիկ անցաւ երկրորդ վայը, եւ երրորդ վայը գալու է շուտով:
14 Երկրորդ վայը անցաւ։ Երրորդ վայը շուտով պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Второе горе прошло; вот, идет скоро третье горе.
11:14  ἡ οὐαὶ ἡ δευτέρα ἀπῆλθεν· ἰδοὺ ἡ οὐαὶ ἡ τρίτη ἔρχεται ταχύ.
11:14. Ἡ (The-one) Οὐαὶ (a-woe) ἡ (the-one) δευτέρα (second) ἀπῆλθεν: (it-had-came-off) ἰδοὺ ( thou-should-have-had-seen ,"ἡ (the-one) Οὐαὶ (a-woe) ἡ (the-one) τρίτη (third) ἔρχεται ( it-cometh ) ταχύ. (to-quick)
11:14. vae secundum abiit ecce vae tertium veniet citoThe second woe is past: and behold the third woe will come quickly.
14. The second Woe is past: behold, the third Woe cometh quickly.
11:14. The second woe has gone out, but behold, the third woe approaches quickly.
11:14. The second woe is past; [and], behold, the third woe cometh quickly.
The second woe is past; [and], behold, the third woe cometh quickly:

14: Второе горе прошло; вот, идет скоро третье горе.
11:14  ἡ οὐαὶ ἡ δευτέρα ἀπῆλθεν· ἰδοὺ ἡ οὐαὶ ἡ τρίτη ἔρχεται ταχύ.
11:14. vae secundum abiit ecce vae tertium veniet cito
The second woe is past: and behold the third woe will come quickly.
11:14. The second woe has gone out, but behold, the third woe approaches quickly.
11:14. The second woe is past; [and], behold, the third woe cometh quickly.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seventh Trumpet.A. D. 95.
14 The second woe is past; and, behold, the third woe cometh quickly. 15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 16 And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, 17 Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. 18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. 19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

We have here the sounding of the seventh and last trumpet, which is ushered in by the usual warning and demand of attention: The second woe is past, and, behold, the third woe cometh quickly. Then the seventh angel sounded. This had been suspended for some time, till the apostle had been made acquainted with some intervening occurrences of very great moment, and worthy of his notice and observation. But what he before expected he now heard--the seventh angel sounding. Here observe the effects and consequences of this trumpet, thus sounded.

I. Here were loud and joyful acclamations of the saints and angels in heaven. Observe, 1. The manner of their adorations: they rose from their seats, and fell upon their faces, and worshipped God; they did it with reverence and humility. 2. The matter of their adorations. (1.) They thankfully recognize the right of our God and Saviour to rule and reign over all the world: The kingdoms of this world have become the kingdoms of our Lord and of his Christ, v. 15. They were always so in title, both by creation and purchase. (2.) They thankfully observe his actual possession of them, and reign over them; they give him thanks because he had taken to him his great power, asserted his rights, exerted his power, and so turned title into possession. (3.) They rejoice that this his reign shall never end: He shall reign for ever and ever, till all enemies be put under his feet; none shall ever wrest the sceptre out of his hand.

II. Here were angry resentments in the world at these just appearances and actings of the power of God (v. 18): The nations were angry; not only had been so, but were so still: their hearts rose up against God; they met his wrath with their own anger. It was a time when God was taking a just revenge upon the enemies of his people, recompensing tribulation to those who had troubled them. It was a time in which he was beginning to reward his people's faithful services and sufferings; and their enemies could not bear it, they fretted against God, and so increased their guilt and hastened their destruction.

III. Another consequence was the opening of the temple of God in heaven. By this may be meant that here is now a more free communication between heaven and earth, prayer and praises more freely and frequently ascending and graces and blessings plentifully descending. But it rather seems to intend the church of God on earth, a heavenly temple. It is an allusion to the various circumstances of things in the time of the first temple. Under idolatrous and wicked princes, it was shut up and neglected; but, under religious and reforming princes, it was opened and frequented. So, during the power of antichrist, the temple of God seemed to be shut up, and was so in a great degree; but now it was opened again. At this opening of it observe, 1. What was seen there: the ark of God's testament. This was in the holy of holies; in this ark the tables of the law were kept. As before Josiah's time the law of God had been lost, but was then found, so in the reign of antichrist God's law was laid aside, and made void by their traditions and decrees; the scriptures were locked up from the people, and they must not look into these divine oracles; now they are opened, now they are brought to the view of all. This was an unspeakable and invaluable privilege; and this, like the ark of the testament, was a token of the presence of God returned to his people, and his favour towards them in Jesus Christ the propitiation. 2. What was heard and felt there: Lightnings, voices, thunderings, an earthquake, and great hail. The great blessing of the reformation was attended with very awful providences; and by terrible things in righteousness God would answer those prayers that were presented in his holy temple, now opened. All the great revolutions of the world are concerted in heaven, and are the answers of the prayers of the saints.
Adam Clarke: Commentary on the Bible - 1831
11:14: The seconds wo is past - That which took place under the sixth trumpet, and has been already described.
The third wo cometh - Is about to be described under the seventh trumpet, which the angel is now prepared to sound.
Of the three woes which were denounced, Rev 8:13, the first is described, Rev 9:1-12; the second, Rev 9:13-21. These woes are supposed by many learned men to refer to the destruction of Jerusalem. The first wo - the seditions among the Jews themselves. The second wo - the besieging of the city by the Romans. The third wo - the taking and sacking of the city, and burning the temple. This was the greatest of all the woes, as in it the city and temple were destroyed, and nearly a million of men lost their lives.
Albert Barnes: Notes on the Bible - 1834
11:14: The second woe is past - That is, the second of the three that were announced as yet to come, Rev 8:13; compare Rev 9:12.
And, behold, the third woe cometh quickly - The last of the series. The meaning is, that what was signified by the third "woe" would be the next, and final event, in order. On the meaning of the word "quickly," see the notes on Rev 1:1; compare Rev 2:5, Rev 2:16; Rev 3:11; Rev 22:7, Rev 22:12, Rev 22:20.
In reference now to the important question about the application of this portion of the Book of Revelation, it need hardly be said that the greatest variety of opinion has pRev_ailed among expositors. It would be equally unprofitable, humiliating, and discouraging to attempt to enumerate all the opinions which have been held; and I must refer the reader who has any desire to become acquainted with them to Poole's Synopsis, in loco, and to the copious statement of Prof. Stuart, Cove. vol. 2, pp. 219-227. Prof. Stuart himself supposes that the meaning is, that "a competent number of divinely-commissioned and faithful Christian witnesses, endowed with miraculous powers, should bear testimony against the corrupt Jews, during the last days of their commonwealth, respecting their sins; that they should proclaim the truths of the gospel; and that the Jews by destroying them, would bring upon themselves an aggravated and an awful doom," 2:226. Instead of attempting to examine in detail the opinions which have been held, I shall rather state what seems to me to be the fair application of the language used, in accordance with the principles pursued thus far in the exposition. The inquiry is, whether there have been any events to which this language is applicable, or in reference to which, if it be admitted that it was the design of the Spirit of inspiration to describe them, it may be supposed that such language would be employed as we find here.
In this inquiry it may be assumed that the preceding exposition is correct, and the application now to be made must accord with that - that is, it must be found that events occurred in such times and circumstances as would be consistent with the supposition that that exposition is correct. It is to be assumed, therefore, that Rev 9:20-21, refers to the state of the ecclesiastical world after the conquest of Constantinople by the Turks, and pRev_ious to the Reformation; that Rev 10:1-11 refers to the Reformation itself; that Rev 11:1-2, refers to the necessity, at the time of the Reformation, of ascertaining what was the true church, of Rev_iving the Scripture doctrine respecting the atonement and justification, and of drawing correct lines as to membership in the church. All this has reference, according to this interpretation, to the state of the church while the papacy would have the ascendency, or during the twelve hundred and sixty years in which it would trample down the church as if the holy city were in the hands of the Gentiles. Assuming this to be the correct exposition, their what is here said Rev 11:3-13 must relate to that period, for it is with reference to that same time - the period of "a thousand two hundred and threescore days," or twelve hundred and sixty years - that it is said Rev 11:3 the witnesses would "prophesy," "clothed in sackcloth."
If this be so, then what is here stated Rev 11:3-13 must be supposed to occur during the ascendency of the papacy, and must mean, in general, that during that long period of apostasy, darkness, corruption, and sin, there would be faithful witnesses for the truth, who, though they were few in number, would be sufficient to keep up the knowledge of the truth on the earth, and to bear testimony against the pRev_ailing errors and abominations. The object of this portion of the book, therefore, is to describe the character of the faithful witnesses for the truth during this long period of darkness; to state their influence; to record their trials; and to show what would he the ultimate result in regard to them, when their "testimony" should become triumphant. This general view will be seen to accord with the exposition of the pRev_ious portion of the book, and will be sustained, I trust, by the more particular inquiry into the application of the passage to which I now proceed. The essential points in the passage Rev 11:3-13 respecting the "witnesses" are six:
(1) who are meant by the witnesses;
(2) the war made on them;
(3) their death;
(4) their resurrection;
(5) their reception into heaven; and,
(6) the consequences of their triumph in the calamity that came upon the city.
I. Who are meant by the witnesses, Rev 11:3-6. There are several specifications in regard to this point which it is necessary to notice:
(a) The fact that, during this long period of error, corruption, and sin, there were those who were faithful witnesses for the truth - people who opposed the pRev_ailing errors; who maintained the great doctrines of the Christian faith; and who were ready to lay down their lives in defense of the truth. For a full confirmation of this it would be necessary to trace the history of the church down from the rise of the papal power through the long lapse of the subsequent ages; but such an examination would be far too extensive for the purpose contemplated in these notes, and, indeed, would require a volume by itself. Happily, this has already been done; and all that is necessary now is to refer to the works where the fact here affirmed has been abundantly established. In many of the histories of the church - Mosheim, Neander, Milner, Milman, Gieseler - most ample proof may be found, that amidst the general darkness and corruption there were those who faithfully adhered to the truth as it is in Jesus, end who, amidst many sufferings, bore their testimony against pRev_ailing errors. The investigation has been made, also, with special reference to an illustration of this passage, by Mr. Elliott, Hover Apoca. vol. 2, pp. 193-406; and although it must be admitted that some of the details are of doubtful applicability, yet the main fact is abundantly established, that during that long period there were "witnesses" for the pure truths of the gospel, and a faithful testimony borne against the abominations and errors of the papacy. These "witnesses" are divided by Mr. Elliott into:
(1) the earlier Western witnesses - embracing such men, and their followers, as Serenus, bishop of Marseilles; the Anglo-Saxon church in England ; Agobard, Archbishop of Lyons from 810 to 841 a. d., on the one side of the Alps, and Claude of Turin on the other; Gotteschalcus, 884 a. d.; Berenger, Arnold of Brescia, Peter de Bruys, and his disciple Henry, and then the Waldenses.
(2) the Eastern, or Paulikian line of witnesses, a sect deriving their origin, about 653 a. d., from an Armenian by the name of Constantine, who received from a deacon, by whom he was hospitably entertained, a present of two volumes, very rare, one containing the Gospels, and the other the Epistles of Paul, and who applied himself to the formation of a new sect or church, distinct from the Manicheans, and from the Greek Church. In token of the nature of their profession, they adopted the name by which they were ever after distinguished, Paulikiani, Paulicians, or "disciples of the disciple of Paul." This sect continued to bear "testimony" in the East from the time of its rise until the eleventh or twelfth centuries, when it commenced a migration to the West, where it bore the same honorable character for its attachment to the truth. See Elliott, 2:233-246, 275-315.
(3) Witnesses during the eleventh and twelfth centuries, up to the time of Peter Waldo. Among these are to be noticed those who were arraigned for heresy before the councils of Orleans, Arras, Thoulouse, Oxford, and Lombers, in the years 1022, 1025, 1119, 1160, 1165, respectively, and who were condemned by those councils for their departure from the doctrines held by the papacy. For a full illustration of the doctrines held by those who were thus condemned, and of the fact that they were "witnesses" for the truth, see Elliott, it. 247-275.
(4) The Waldenses and Albigenses. The nature of the testimony borne by these persecuted people is so well known that it is not necessary to dwell on the subject; and a full statement of their testimony would require the entire transcription of their history. No Protestant will doubt that they were "witnesses" for the truth, or that from the time of their rise, through all the periods of their persecution, they bore full and honorable testimony to the truth as it is in Jesus. The general ground of this claim to be regarded as Apocalyptic witnesses, will be seen from the following summary statements of their doctrines. Those statements are found in a work called The Noble Lesson, written within some twenty years of 1170. The treatise begins in this manner: "O brethren, hear a Noble Lesson. We ought always to watch and pray," etc. In this treatise the following doctrines are drawn out, says Mr. Elliott, "with much simplicity and beauty: the origin of sin in the fall of Adam; its transmission to all people, and the offered redemption from it through the death of Jesus Christ; the union and cooperation of the three persons of the blessed Trinity in man's salvation; the obligation and spirituality. of the moral law under the gospel; the duties of prayer, watchfulness, self-denial, unworldliness, humility, love, as 'the way of Jesus Christ;' their enforcement by the prospect of death and judgment, and the world's near ending; by the narrowness, too, of the way of life, and the fewness of those who find it; as also by the hope of coming glory at the judgment and Revelation of Jesus Christ. Besides which we find in it a protest against the Roman Catholic system generally, as one of soul-destroying idolatry; against masses for the dead, and therein against the whole doctrine of purgatory; against the system of the confessional, and asserted power of the priesthood to absolve from sin; this last point being insisted on as the most deadly point of heresy, and its origin referred to the mercenariness of the priesthood, and their love of money; the iniquity further noticed of the Roman Catholic persecutions of good people and teachers that wished to teach the way of Jesus Christ; and the suspicion half-hinted, and apparently half-formed, that, though a personal antichrist might be expected, yet Popery itself might be one form of antichrist."
In another work, the Treatise of Antichrist, there is a strong and decided identification of the anti-Christian system and the papacy. This was written probably in the last quarter of the fourteenth century. "From this," says Mr. Elliott (ii. 355), "the following will appear to have been the Waldensian views: that the papal or Roman Catholic system was that of antichrist; which, from infancy in apostolic times, had grown gradually by the increase of its constituent parts to the stature of a full-grown man; that its prominent characteristics were - to defraud God of the worship due to Him, rendering it to creatures, whether departed saints, relics, images, or antichrist; - to defraud Christ, by attributing justification and forgiveness to antichrist's authority and words, to saints' intercession, to the merits of people's own performances, and to the fire of purgatory; to defraud the Holy Spirit, by attributing regeneration and sanctification to the opus operation of the two sacraments; that the origin of this anti-Christian religion was the covetousness of the priesthood; its tendency, to lead people away from Christ; its essence, a ceremonial; its foundation, the false notion of grace and forgiveness." This work is so important as a "testimony" against antichrist, and for the truth, and is so clear as showing that the papacy was regarded as antichrist, that I will copy, from the work itself, the portion containing these sentiments - sentiments which may be regarded as expressing the uniform testimony of the Waldenses on the subject:
"Antichrist is the falsehood of eternal damnation, covered with the appearance of the truth and righteousness of Christ and his spouse. The iniquity of such a system is with all his ministers, great and small: and inasmuch as they follow the law of an evil and blinded heart, such a congregation, taken together, is called antichrist, or Babylon, or the Fourth beast, or the Harlot, or the Man of Sin, who is the son of perdition.
"His first work is, that the service of "latria," properly due to God alone, he perverts unto antichrist himself and to his doings; to the poor creature, rational or irrational, sensible or insensible; as, for instance, to male or female saints departed this life, and to their images, or carcasses, or relics. His doings are the sacraments, especially that of the eucharist, which he worships equally with God and Christ, prohibiting the adoration of God alone.
"His second work is, that he robs and deprives Christ of the merits of Christ, with the whole sufficiency of grace, and justification, and regeneration, and remission of sins, and sanctification, and confirmation, and spiritual nourishment; and imputes and attributes them to his own authority, or to a form of words, or to his own performances, or to the saints and their intercession, or to the fire of purgatory. Thus he divides the people from Christ, and leads them away to the things already mentioned; that so they may seek not the things of Christ, nor through Christ, but only the work of their own hands; not through a living faith in God, and Jesus Christ, and the Holy Spirit; but through the will and the work of antichrist, agreeably to the preaching that man's salvation depends on his own deeds.
"His third work is, that he attributes the regeneration of the Holy Spirit to a dead outward faith; baptizing children in that faith, and teaching that by the mere outward consecration of baptism regeneration may be procured.
"His fourth work is, that he rests the whole religion of the people upon his Mass; for leading them to hear it, he deprives them of spiritual and sacramental manducation.
"His fifth work is, that he does everything to be seen, and to glut his insatiable avarice.
"His sixth work is, that he allows manifest sins without ecclesiastical censure.
"His seventh work is, that he defends his unity, not by the Holy Spirit, but by the secular power.
"His eighth work is, that he hates, and persecutes, and searches after, and robs and destroys the members of Christ.
"These things, and many others, are the cloak and vestment of antichrist; by which he covers his lying wickedness, lest he should be rejected as a pagan. But there is no other cause of idolatry than a false opinion of grace, and truth, and authority, and invocation, and intercession; which this antichrist has taken away from God, and which he has ascribed to ceremonies, and authorities, and a man's own works, and to saints, and to purgatory" (Elliott, it. 354, 355).
It is impossible not to be struck with the application of this to the papacy, and no one can doubt that the papacy was intended to be referred to. And, if this be so, this was a bold and decided" testimony "against the abominations of that system, and they who bore this testimony deserved to be regarded as "witnesses" for Christ and his truth.
If to the "testimony" thus briefly referred to, we add that of such men as Wycliffe, John Huss, and Jerome of Prague, and then that of the Reformers, Luther, Calvin, Zwingli, Melancthon, and their fellow-laborers, we can see with what propriety it was predicted that even during the pRev_alence of the great apostasy there would be a competent number of "witnesses" to keep up the knowledge of the truth in the world. And supposing that this is what was designed to be represented, it is easy to perceive that the symbol which is employed is admirably appropriate. The design of what is here said is merely to show that during the whole of the period of the papal apostasy whenever it may be supposed to have begun, and whenever it shall cease, it is and will he true that the Savior has had true "witnesses" on the earth - that there have been those who have "testified" against these abominations, and who, often at great personal peril and sacrifice, have borne a faithful testimony for the truth.
(b) The number of the witnesses. In Rev 11:3, this is said to be "two," and this has been shown to mean that there would be a competent number, yet probably with the implied idea that the number would not be large. The only question then is, whether, in looking through this long period, it would be found that, according to the established laws of testimony under the divine code, there was a competent number to bear witness to the truth. And of this no one can doubt, for, in respect to each and every part of the period of the great apostasy, it is possible now to show that there was a sufficient number of the true friends of the Redeemer to testify against all the great and cardinal errors of the papacy. This simple and obvious interpretation of the language, it may be added, also, makes wholly unnecessary and inappropriate all the efforts which have been made by expositors to find precisely two such witnesses, or two churches or people with whom the line of the faithful testimony was preserved: all such interpretations as that the Old and New Testaments are referred to, as Melchior, Affelman, and Croly suppose; or that preachers are referred to who are instructed by the law and the Gospel, as Pannonins and Thomas Aquinas, supposed; or that Christ and John the Baptist are referred to, as Ubertinus supposed; or that Pope Sylvester and Mena, who wrote against the Eutychians, are meant, as Lyranus and Ederus supposed; or that Francis and Dominic, the respective heads of two orders of monks, are intended, as Cornelius k Lapidc supposed; or that the great wisdom and sanctity of the primitive preachers are meant, as Alcassar maintained; or that John Huss and Luther, or John Huss and Jerome of Prague, or the Waldenses and Albigeuses, or the Jewish and Gentile Christians in Aelia, are intended, as others have supposed.
According to the obvious and fair meaning of the language, all this is mere fancy, and can illustrate nothing but the fertility of invention of those who have written on the Apocalypse. All that is necessarily implied is, that the number of true and uncorrupted followers of the Saviour has been at all times sufficiently large to bear a competent testimony to the world, or to keep up the remembrance of the truth upon the earth - and the reality of this no one acquainted with the history of the church will doubt.
(c) The condition of the "witnesses" as "clothed in sackcloth," Rev 11:3. This has been shown to mean that they would be in a state of sadness and grief; and they would be exposed to trouble and persecution. It is unnecessary to prove that all this was abundantly fulfilled. The long history of those times was a history of persecutions; and if it be admitted that the passage before us was designed to refer to those above mentioned as "witnesses," no more correct description could be given of them than to say that they were "clothed in sackcloth."
(d) The power of the witnesses, Rev 11:5-6. Of this there are several specifications:
(1) They had power over those who should injure or hurt them, Rev 11:5. This is represented by "fire proceeding out of their mouth, and devouring their enemies." This has been shown to refer to the doctrines which they would proclaim, and the denunciations which they would utter, and which would resemble consuming fire. This would be accomplished or fulfilled if their solemn testimony - their proclamations of truth - and their denunciations of the wrath of God should have the effect ultimately to bring down the divine vengeance on their persecutors. And no one can doubt that this has had an ample fulfillment. That is, the effect of the testimony borne; of the solemn appeals made; of the deuunciations of the judgment of heaven, has been to show that that great persecuting power that oppressed them is arrayed against God, and must be finally overthrown. In order to see the complete fulfillment of this, it would be necessary to trace all the effect of the testimony of the witnesses for the truth from age to age on that power, and to see how far it has been among the causes of the ultimate and final overthrow of the papacy.
Of course, it may be said that in an important sense it is all to be traced to that, since if they had forborne to bear that testimony, and to protest against those corruptions and abominations, that colossal power would have stood unshaken. But the solemn appeals made from age to age by the friends of truth, amidst much persecution, have contributed to weaken that power, and to prepare the world for its ultimate fall as if fire from heaven fell upon it. The causes of the decline of the papal power were, therefore, laid far back in the solemn truths urged by those persecuted "witnesses"; and the calamities which have ravaged Europe for these three hundred years, and the changes now occurring which make it so certain that this mighty power hastens to its fall, may all be the regular results of the "testimony" for the truths of a pure gospel borne long ago by the people that dwelt amidst the Alps, and their fellow-sufferers in persecution.
(2) they "have power to shut heaven, that it rain not in the days of their prophecy," Rev 11:6. This has been shown to mean that they would have power to cause blessings to be withheld from people as if the rain were withheld. The reference here is probably to the spiritual heavens, and to that of which rain is the natural emblem the influences of truth, and the influences of the Divine Spirit on the world. So Moses says, in Deu 32:2, "My doctrine shall drop as the rain, and my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass." So the psalmist Psa 72:6, "He shall come down like rain upon the mown grass: as showers that water the earth." So Isaiah Isa 55:10-11, "For as the rain cometh down, and the snow from heaven, so shall my word be," etc. Compare Mic 5:7. The meaning here, then, must be, that spiritual influences would seem to be under their control; or that they would be imparted at their bidding, and withheld at their will. This found an ample fulfillment in the history of the church in those dark periods, in the fact that it was in connection with these "witnesses," and in answer to their prayers, that the influences of the Holy Spirit were imparted to the world, and that the true religion was kept up on the earth. "It is an historical fact," says the author of The Seventh Vial (p. 130), "that during the ages of their ministry, there was neither dew nor rain of a spiritual kind upon the earth, but at the word of the witnesses. There was no knowledge of salvation but by their preaching - no descent of the Spirit but in answer to their prayers; and, as the witnesses were shut out from Christendom generally, a universal famine ensued."
(3) they had power over the waters to turn them to blood, and to smite the earth with all plagues, Rev 11:6. That is, as explained above, calamities would come upon the earth as if the waters were turned into blood, and this would be so connected with them, and with the treatment which they would receive, that these calamities would seem to have been called down from heaven in answer to their prayers, and in order to avenge their wrongs. And can anyone be ignorant that wars, commotions, troubles, disasters have followed the attempts to destroy those who have borne a faithful testimony for Christ in the dark period of the world here referred to? The calamities that have befallen the papal communion from time to time may have been, and seem to have been, to a great degree, the consequence of its persecuting spirit, and of its attempts to quench the light of truth. When the oppressed and persecuted nations of Europe had borne it long, and when attempts had long been made to extinguish every spark of true liberty, the spirit of freedom and Rev_enge was roused. The yoke was broken; and in the wars that ensued rivers of blood flowed upon the earth, as if these "witnesses" or martyrs had, by their own power and prayers, brought these calamities upon their oppressors. A philosophic historian carefully studying human nature, and the essential spirit of Christianity, might find in these facts a sufficient explanation of all the calamities that have come upon that once colossal power - the papacy - and a full demonstration that, under the operation of these causes, that power must ultimately fall - as if in Rev_enge called down from heaven by the martyrs for the wrongs done to them who had borne a faithful testimony to the truth.
II. The war against the witnesses, Rev 11:7. There are several circumstances stated in regard to this which demand explanation in order to a full understanding of the prophecy. Those circumstances relate to the time when this would occur; to the government by which this war would be waged; and to the victory:
(a) The time when the war referred to would be waged. The whole narrative (compare Rev 11:3, Rev 11:5) supposes that opposition would be made to them at all times, and that their condition would be such that they could properly be represented as always clothed in sackcloth; but it is evident that a particular period is here referred to, when there would be such a war waged with them that they would be for a time overcome, and would seem to be dead. This time is referred to by the phrase "when they shall have finished their testimony" Rev 11:7; and it is to the period when this could be properly said of them that we are to look for the fulfillment of what is here predicted. This must mean, when they should have borne full or ample testimony; that is, when they had borne their testimony on all the great points on which they were appointed to bear witness. See the notes on Rev 11:7. This, then, must not be understood as referring to the time of the completion of the twelve hundred and sixty years, but to any time during that period when it could be said that they had borne a full and ample testimony for the truths of the gospel, and against the abominations and errors that pRev_ailed.
In this general expression there is not, indeed, anything that would accurately designate the time, but no one can doubt that this herd been done at the time of the Reformation. In the preceding remarks it has been shown that there was a succession of faithful witnesses for the truth in the darkest periods of the church, and that to all the great points pertaining to the system of religion Rev_ealed in the gospel, as well as against the errors that pRev_ailed, they had borne an unambiguous testimony. There is no impropriety, therefore, in fixing this period at about the time of the Reformation, for all that is necessarily implied in the language is fulfilled on such a supposition. Faithful testimony had been borne during the long period of the papal corruptions, until it could be said that their special work had been accomplished. The earlier witnesses for the truth - the Paulicians, the Waldenses, the Vaudois, and other bodies of true Christians - had borne an open testimony, from the beginning, against the various corruptions of Rome - her errors in doctrine, her idolatries in worship, and her immoralities, until in the end of the twelfth century - the same century in which, according to Mr. Gibbon, the meridian of papal greatness was attained - they proclaimed her, as we have seen, to be the antichrist of Scripture, the Harlot of the Apocalypse. Thus did they fulfil their testimony; and then was the war waged against them, with all the power of apostate Rome, to silence and to destroy them.
This war was commenced in the edicts of councils, which stigmatized the pure doctrines of the Bible, and branded those who held them as heretics. The next step was to pronounce the most dreadful anathemas on those who were regarded as heretics, which were executed in the same remorseless and exterminating manner in which they were conceived. The confessors of the truth were denied both their natural and their civil rights. They were forbidden all participation in dignities and offices; their goods were confiscated; their houses were to be razed and never more to be rebuilt; and their lands were given to those who were able to seize them. They were shut out from the solace of human converse; no one might give them shelter while living, or Christian burial when dead. At length a crusade was proclaimed against them. Preachers were sent abroad through Europe to sound the trumpet of vengeance, and to assemble the nations.
The pope wrote to all Christian princes, exhorting them to earn their pardon and win heaven rather by bearing the cross against heretics than by marching against the Saracens. The war, in particular, which was waged against the Waldenses, is well known, and the horror of its details is among the darkest pages of history. The peaceful and fertile valleys of the Vaudois were invaded, and speedily devastated with fire and sword; their towns and villages were burnt; while not one individual, in many cases, escaped to carry the tidings to the next valley. To all the cruelties of these wars, and to all the open persecutions Which were waged, are to be added the horrors of the Inquisition, as an illustration of the fact that "wars" would be made against the true witnesses for Christ. Calculations, more or less accurate, have been made of the numbers that Popery has slain; and the lowest of those calculations would confirm what is said here, on the supposition that the reference is to the papal power.
From the year 1540 to the year 1570, comprehending a space of only thirty years, no fewer than nine hundred thousand Protestants were put to death by the papists, in different countries of Europe. During the short pontificate of Paul the Fourth, which lasted only four years (1555-1559 a. d.), the Inquisition alone, on the testimony of Vergerius, destroyed a hundred and fifty thousand! When he died, the indignant populace of Rome crowded to the prison of the Inquisition, broke open the doors, and released seventeen hundred prisoners, and then set fire to the building (Bowers' History of the Popes, 3:319, edit. 1845). Those who perished in Germany during the wars of Charles the Fifth, and in Flanders, under the infamous Duke of Alva, are reckoned by hundreds of thousands. In France several million were destroyed in the innumerable massacres that took place in that kingdom. It has been computed that since the rise of the papacy, not fewer than fifty million of persons have been put to death on account of religion! Of this vast number the greater part have been cut off during the last six hundred years; for the papacy persecuted very little during the first half of its existence, and it was in this way that it was not until the witnesses had "completed" their testimony, or had borne full and ample testimony, that it made war against them. Compare The Seventh Vial, pp. 149-157. For a full illustration of the facts here referred to, see the notes on Dan 7:21. There can be no reasonable doubt that Daniel and John refer to the same thing.
(b) By whom this was to be done. In Rev 11:7, it is said that it would be by "the beast that ascendeth out of the bottomless pit." This is undoubtedly the same as the fourth beast of Daniel (Dan. 7), and for a full illustration I must refer to the notes on that chapter. It is necessary only to add here, if the above representation is correct, that it is easy to see the propriety of this application of the symbol to the papacy. Nothing would better represent that cruel persecuting power "making war with the witnesses," than a fierce and cruel monster that seemed to ascend from the bottomless pit.
(c) The victory of the persecutors, and the death of the witnesses: "and shall overcome them, and kill them," Rev 11:7. That is, they would gain a temporary victory over them, and the witnesses would seem for a time to be dead. The subsequent statement shows, however, that they would Rev_ive again, and would again resume their prophesying. Compare the notes on Rev 9:20. The victory over them would appear to be complete, and the great object of the persecuting power would seem to have been gained. A few facts on this subject will show the propriety of the statement that "when they had finished," or had fully borate their testimony, a victory was obtained over them, and that they were so silenced that it might be said they were killed. The first will be in the words of Milner, in his account of the opening of the sixteenth century (History of the Church, p. 660, ed. Edin. 1835): "The sixteenth century opened with a prospect of all others the most gloomy, in the eyes of every true Christian. Corruption both in doctrine and in practice had exceeded all bounds; and the general face of Europe, though the name of Christ was everywhere professed, presented nothing that was properly evangelical. The Waldenses were too feeble to molest the popedom; and the Hussites, divided among themselves, and worn out by a long series of contentions, were reduced to silence. Among both were found persons of undoubted godliness, but they appeared incapable of making effectual impressions on the kingdom of antichrist. The Roman pontiffs were still the uncontrolled patrons of impiety; neither the scandalous crimes of Alexander VI., nor the military ferocity of Julius II., seemed to have lessened the dominion of the court of Rome, or to have opened the eyes of people so as to induce them to make a sober investigation of the nature of true religion."
The language of Mr Cunninghame may here be adopted as describing the state of things at the beginning of the sixteenth century: "At the commencement of the sixteenth century, Europe reposed in the deep sleep of spiritual death, under the iron yoke of the papacy. That haughty power, like the Assyrian of the prophet, said in the plenitude of his insolence, 'My hand hath found as a nest the riches of the people; and as one gathereth eggs, I have gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.'" And in a similar manner, the writer of the article on the Reformation, in the Encyclopaedia Britannica - in a statement made, of course, with no reference to the fulfillment of this passage - thus speaks of that period: "Everything was quiet; every heretic was exterminated, and the whole Christian world supinely acquiesced in the enormous absurdities inculcated by the Roman Catholic church." These quotations will show the propriety of the language used here by John, on the supposition that it was intended to refer to this period. No symbol would be more striking, or more appropriate to that state of things, than to represent the witnesses for the truth as overcome and slain, so that, for a time at least, they would cease to bear their testimony against the pRev_ailing errors and corruptions. It will be remembered, also, that this occurred at a time when it might be said that they had "fulfilled" their testimony, or when, in a most solemn manner, they had protested against the existing idolatries and abominations.
III. The witnesses dead, Rev 11:8-10. The preceding verse contains the statement that they would be overcome and killed; these verses describe their treatment when they would be dead; that is, when they would be silenced. There are several circumstances referred to here which demand notice:
(a) The "place" where it is said that this would occur - that "great city which spiritually is called Sodom and Egypt, where also our Lord was crucified," Rev 11:8. In the explanation of this verse, it has been shown that the language used here is such as would be properly employed, on the supposition that the intention was to refer to Rome, or the Roman Catholic communion. A few testimonies may serve to confirm the interpretation proposed in the notes on Rev 11:8, and to show further the propriety of applying the appellation "Sodom" and "Egypt" to Rome. Thus among the Reformers, "Grosteste perceived that the whole scheme of the papal government was enmity with God, and exclaimed that nothing but the sword could deliver the church from the Egyptian bondage" (D'Aubigne). Wycliffe compared the Roman Catholic priest-craft to "the accursed sorceries with which the sages of Pharaoh presumed to emulate the works of Yahweh" (LeBas' Wycliffe, pp. 68, 147).
Luther, in a letter to Melancthon, says, "Italy is plunged, as in ancient times in Egypt, in darkness that may be felt." And of Zuingle in Switzerland, they who longed for the light of salvation said of him, "He will be our Moses, to deliver us out of the darkness of Egypt." Any number of passages could be found in the writings of the Reformers, and even some in the writings of Romanists themselves, in which the abominations that pRev_ailed in Rome are compared with those in Sodom. Compare Elliott, ii. pp. 386, 387, notes. Assuming this to be the correct interpretation, the meaning is, that a state of things would exist after the silencing of the witnesses which would be well represented by supposing that their dead bodies would lie unburied; that is, that there would be dishonor and indignity heaped upon them, such as is shown to the dead when they are suffered to lie unburied. No one needs to be informed that this accurately represents the state of things throughout the Roman world. To the "witnesses" thus persecuted, downtrodden, and silenced, there was the same kind of indignity shown which there is when the dead are left unburied.
(b) The exposure of their bodies, Rev 11:8. That is, as we have seen, they would be treated with indignity, as if they were not worthy of Christian burial. Now this not only expresses what was in fact the general feeling among the papists in respect to those whom they regarded as heretics, but it had a literal fulfillment in numerous cases where the rites of Christian burial were denied them. One of the punishments most constantly decreed and constantly enforced in reference to those who were called "heretics," was their exclusion from burial as persons excommunicated and without the pale of the church. Thus, in the third council of Lateran (1179 a. d.), Christian burial was denied to heretics; the same in the Lateran council 1215 a. d., and the papal decree of Gregory IX, 1227 a. d.; the same again in that of Pope Martin, 1422 a. d.; and the same thing was determined in the council of Constance, 1422 a. d., which ordered that the body of Wycliffe should be exhumed, and that the ashes of John Huss, instead of being buried, should be collected and thrown into the lake of Constance. It may be added that Savonarola's ashes were in a similar manner east into the Arno, 1498 a. d.; and that in the first bull entrusted to the cardinal Cajetan against Luther, this was one of the declared penalties, that both Luther and his partisans should be deprived of ecclesiastical burial. See Waddington, p. 717; D'Aubigne, 1:355; Foxe, v. 677.
(c) The mutual congratulations of those who had put them to death; their exultation over them; and the expression of their joy by the interchange of presents: "And they that dwell upon the earth shall rejoice over them," etc., Rev 11:10. The language used here is expressive of general joy and rejoicing, and there can be no doubt that such joy and rejoicing occurred at Rome whenever a new victory was obtained over those who were regarded as heretics. Patens remarks on the passage in Luk 15:32, "It was meet that we should make merry," etc., that "when heretics are burnt, papists play at frolicsome games, celebrate feasts and banquets, sing Te Deum laudamus, and wish one another joy." And so too Bullinger, in loco. But there was special rejoicing, which accorded entirely with the prediction here, at the close of the sessions of the Lateran council 1517 a. d., in the splendor of the dinners and fates given by the cardinals. The scene on the closing of the council is thus described by Dr. Waddington: "The pillars of the papal strength seemed visible and palpable; and Rome surveyed them with exultation from her golden palaces. The assembled princes and prelates separated from the council with complacency, confidence, and mutual congratulations on the peace, unity, and purity of the church." Still, while this was true of that particular council, it should be added that the language used here is general, and may be regarded as descriptive of the usual joy which would be felt, and which was felt at Rome, in view of the efforts made to suppress heresy in the church.
(d) The "time" during which the witnesses would remain "dead." This, it is said Rev 11:9, would be for "three days and an half," during which time they would "not suffer their dead bodies to be put in graves"; that is, there would be a course of conduct, and a state of things, as if the dead were left unburied. This time, as we have seen (notes on Rev 11:9), means probably three years and a half; and in the application of this we are to look for some striking event relating to the "witnesses," when they should have "finished their testimony," or when they had fully borne their testimony, that would fully correspond with this. Now it happens that there was a point of time, just pRev_ious to the Reformation, when it was supposed that a complete victory was gained for over over those who were regarded as "heretics," but who were in fact the true witnesses for Christ. That point of time was during the session of the council of Lateran, which was assembled 1513 a. d., and which continued its sessions to May 16, 1517.
In the ninth session of this council a remarkable proclamation was made, indicating that all opposition to the papal power had now ceased. The scene is thus described by Mr. Elliott (ii. 396, 397): "The orator of the session ascended the pulpit; and, amidst the applause of the assembled council, uttered that memorable exclamation of triumph - an exclamation which, notwithstanding the long multiplied anti-heretical decrees of popes and councils, notwithstanding the yet more multiplied anti-heretical crusades and inquisitorial fires, was never, I believe, pronounced before, and certainly never since - 'Jam nemo reclamat, nullus obsistit' - 'There is an end of resistance to the papal rule and religion; opposers there exist no more:' and again, 'The whole body of Christendom is now seen to be subjected to its Head, that is, to Thee.'" This occurred May 5, 1514. It is, probably, from this "time" that the three days and a half, or the three years and a half, during which the "dead bodies of the witnesses remained unburied," and were exposed to public gaze and derision, are to be reckoned.
But it was with remarkable accuracy that a period of three years and a half occurred from the time when this proclamation was made, and when it was supposed that these "witnesses" were "dead," to the time when the voice of living witnesses for the truth was heard again, as if those witnesses that had been silenced had come to life again; and "not in the compass of the whole ecclesiastical history of Christendom, except in the case of the death and resurrection of Christ himself, is there any such example of the sudden, mighty, and triumphant resuscitation of his church from a state of deep depression, as was, just after the separation of the Lateran council, exhibited in the protesting voice of Luther, and the glorious Reformation." All accounts agree in placing the beginning of the Reformation in 1517 ad. See Bowers' History of the Popes, iii. 295; Murdock's Mosheim, iii. 11, note. The effect of this, as compared with the supposed suppression of heresy, or the death of the witnesses, and as an illustration of the passage before us, will be seen from the following language of a writer in the Encyclopaedia Britannica: "Everything was quiet; every heretic exterminated; and the whole Christian world supinely acquiescing in the enormous absurdities inculcated in the Roman Catholic church, when, in 1517, the empire of superstition received its first attack from Luther." Or, in the language of Mr. Cunninghame, "At the commencement of the sixteenth century, Europe reposed in the deep sleep of spiritual death, under the iron yoke of the papacy. There was none that moved the wing, or opened the mouth, or peeped: when suddenly in one of the universities of Germany the voice of an obscure monk was heard, the sound of which rapidly filled Saxony, Germany, and Europe itself, shaking the very foundations of the papal power, and arousing people from the lethargy of ages."
The remarkable coincidence in regard to time - supposing that three years and a half are intended - will be seen from the following statement. The day of the ninth session of the Lateran council, when the proclamation above referred to was made, was, as we have seen, May 5, 1514; the day of Luther's posting up his theses at Wittemberg (the well-known epoch of the beginning of the Reformation), was October 31, 1517. "Now, from May 5, 1514, to May 5, 1517, are three years; and from May 5, 1517, to October 31 of the same year, 1517, the reckoning in days is as follows:
May 5-31 - 27 August 31 - 31 June 30 - 30 September 30 - 30 July 31 - 31 October 31 - 31
In all - 180, or half of 360 days, that is, half a year; so that the whole interval is precisely, to a day, three and a half years" (Elliott, 2:402, 403). But, without insisting on this very minute accuracy, anyone can see, and all must be prepared to admit, that, on the supposition that it was intended by the Spirit of God to refer to these events, this is the language which would be used; or, in other words, nothing would better represent this state of things than the declaration that the witnesses would be "slain," and would be suffered to "remain unburied" during this period of time, and that at the end of this period, a public testimony would be borne again for the truth, and against the abominations of the papacy, as if "the Spirit of life from God should again enter into them, and they should stand upon their feet," Rev 11:11.
IV. The resurrection of the witnesses, Rev 11:11. Little need be added on this point, after what has Been said on the pRev_ious portions of the chapter. We have seen (notes on Rev 11:11) that this must mean that a state of things would occur which would be well represented by their being restored to life again; and if the pRev_ious illustrations are correct, there will be little difficulty in admitting that this had its fulfillment in the commencement of the Reformation. As to the time when they would Rev_ive, we have seen above how remarkably this accords with the commencement of the Reformation in 1517; and as to the correspondence of this with what is here symbolized, nothing would better represent this than to describe the witnesses as coming to life again. It was as if "the Spirit of life from God entered into" those who had been slain, and "they stood upon their feet" again, and again bore their solemn testimony to the truth as it is in Jesus. For:
(a) it was the same kind of testimony - testimony to the same truths, and against the same evils - which had been borne by the long array of the confessors and martyrs that had been put to death. The truths proclaimed by the Reformers on the great doctrines of grace were the same which had been professed by the Waldenses, by Wycliffe, by John Huss, and others; and the abominations of image-worship, of the invocations of the saints, of the arrogant claims of the pope, of the doctrine of human merit in justification, of the corruptions of the monastic systems, of the celibacy of the clergy, of the doctrine of purgatory, against which they testified, were the same.
(b) That testimony was borne by people of the same spirit and character. In what would now be called personal religious experience there was the closest resemblance between the Waldenses and the other "witnesses" before the Reformation, and the Reformers themselves - between the piety of Huss, Jerome of Prague, Wycliffe, and Peter Waldo; and Luther, Melancthon, Zwingli, Calvin, Bucer, Latimer, Ridley, and Knox. They were men who belonged to the same spiritual communion, and who had been moulded and fashioned in their spiritual character by the same power from on high.
(c) The testimony was borne with the same fearlessness, and in the midst of the same kind of persecution and opposition. All that occurred was as if the same "witnesses" had been restored to life and again lifted up their voice in the cause for which they had been persecuted and slain. The propriety of this language, as applied to these events, may be further seen from expressions used by the "witnesses" themselves, or by the persecuted friends of the truth. "And I," said John Huss, speaking of the gospel-preachers who should appear after he had suffered at the stake, "and I, awaking as it were from the dead, and rising from the grave, shall rejoice with exceeding great joy." Again, in 1523, after the Reformation had broken out, we find Pope Hadrian saying, in a missive addressed to the Diet at Nuremberg, "The heretics Huss and Jerome are now alive again in the person of Martin Luther" (The Seventh Vial, p. 190).
V. The ascension of the witnesses, Rev 11:12; "And they ascended to heaven in a cloud." We have seen (notes on this verse) that this means that events would take place as if they should ascend in triumph to heaven, or which should be properly symbolized by such an ascent to heaven. All that is here represented would be fulfilled by a triumph of the truth under the testimony of the witnesses, or by its becoming gloriously established in view of the nations of the earth, as if the witnesses ascended publicly and were received to the presence of God in heaven. All this was fulfilled in the various influences that served to establish and confirm the Reformation, and to introduce the great principles of religious freedom, giving to that work ultimate triumph, and showing that it had the favor of God. This would embrace the whole series of events after the Reformation was begun, by which its triumph was secure, or by which that state of things was gradually introduced which now exists, in which the true religion is free from persecution, in which it is advancing into so many parts of the world where the papacy once had the control, and in which, with so little molestation, and with such an onward march toward ultimate victory, it is extending its conquests over the earth. The triumphant ascent of the witnesses to heaven, and the public proof of the divine favor thus shown to them, would be an appropriate symbol of this.
VI. The consequences of the resurrection, ascension, and triumph of the witnesses, Rev 11:13. These are said to be, that there would be "in the same hour a great earthquake; that a tenth part of the city would fall; that seven thousand would be slain, and that the remainder would be affrighted and would give glory to the God of heaven."
(a) The earthquake. This, as we have seen (notes on Rev 11:13), denotes that there would be a shock or a convulsion in the world, so that the powers of the earth would be shaken, as cities, trees, and hills are in the shocks of an earthquake. There can be little difficulty in applying this to the shock produced throughout Europe by the boldness of Luther and his fellow-laborers in the Reformation. No events have ever taken place in history that would be better compared with the shock of an earthquake than those which occurred when the long-established governments of Europe, and especially the domination of the papacy, so long consolidated and confirmed, were shaken by the Reformation. In the suddenness of the attack made on the existing state of things, in the commotions which were produced, in the overthrow of so many governments, there was a striking resemblance to the convulsions caused by an earthquake. So Dr. Lingard speaks of the Reformation: "That religious Rev_olution which astonished and convulsed the nations of Europe." Nothing would better represent the convulsions caused in Germany, Switzerland, Prussia, Saxony, Sweden, Denmark, and England by the Reformation than an earthquake.
(b) The fate of a part of the city: "And the tenth part of the city fell." That is, as we have seen (notes on Rev 11:13), of what is represented by the city, to wit, the Roman power. The fall of a "tenth part" would denote the fall of a considerable portion of that power; as if, in an earthquake, a tenth part of a city should be demolished. This would well represent what occurred in the Reformation, when so considerable a portion of the colossal papal power suddenly fell away, and the immediate effect on the portions of Europe where the Reformation pRev_ailed, as compared with the whole of that power, might well be represented by the fall of the length part of a city. It is true that a much larger proportion ultimately fell off from Rome, so that now the number of Romanists and Protestants is not far from being equal; but in the first convulsion - in what passed before the eye in vision as represented by the earthquake - that proportion would not be improperly represented by the tenth part of a city. The idea is, that the sudden destruction of a tenth part of a great city by an earthquake would well represent the convulsion at the breaking out of the Reformation, by which a considerable portion of the papal power would fall.
(c) Those who were slain, Rev 11:13; "And in the earthquake were slain of men seven thousand." That is, as we have seen (notes on Rev 11:13), a calamity would occur to this vast papal power, as if this number should be killed in the earthquake, or which would be well represented by that. In other words, a portion of those who were represented by the city would be slain, which, compared with the whole number, would bear about the saint proportion which seven thousand would to the usual dwellers in such a city. As the numbers in the city are not mentioned, it is impossible to form any exact estimate of the numbers that would be slain on this supposition. But if we suppose that the city contained a hundred thousand, then the proportion would be something like a fourteenth part; but if it were half a million, then it would be about a seventieth part; if it were a million, then it would be about a hundred and forty-fifth part; and, as we may suppose that John, in these visions, had his eye on Rome as it was in the age in which he lived, we may, if we can ascertain what the size of Rome was at that period, take that estimate as the basis of the interpretation.
Mr. Gibbon (2:251, 252) has endeavored to form an estimate of the probable number of the inhabitants of ancient Rome; and, after enumerating all the circumstances which throw any light on the subject, says: "If we adopt the same average which, under similar circumstances, has been found applicable to Paris, and indifferently allow about twenty-five persons for each house, of every degree, we may fairly estimate the inhabitants of Rome at twelve hundred thousand." Allowing this to be the number of the inhabitants of the city, then the number here specified that was slain - seven thousand - would be about the one hundred and seventieth part, or one in one hundred and seventy. This would, according to the purport of the vision here, represent the number that would perish in the convulsion denoted by the earthquake - a number which, though it would be large in the aggregate, is not probably too large in fact as referring to the number of persons that perished in papal Europe in the wars that were consequent on the Reformation.
(d) The only other circumstance in this representation is, that "the remnant were affrighted and gave glory to the God of heaven," Rev 11:13. That is, as we have soon (notes on Rev 11:13), fear and consternation came upon them, and they stood in awe at what was occurring, and acknowledged the power of God in the changes that took place. How well this was fulfilled in what occurred in the Reformation, it is hardly necessary to state. The events which then took place had every mark of being under the divine hand, and were such as to fill the minds of people with awe and to teach them to recognize the hand of God. The power which tore asunder that immense ecclesiastical establishment, that had so long held the whole of Europe in servitude; which dissolved the charm which had so long held kings, and princes, and people spell-bound; which rent away foRev_er so large a portion of the papal dominions; which led kings to separate themselves from the control to which they had been so long subjected, and which emancipated the human mind, and diffused abroad the great principles of civil and religious liberty, was well adapted to fill the mind with awe, and to lead people to recognize the hand and the agency of God; and if it be admitted that the Holy Spirit in this passage meant to refer to these events, it cannot be doubted that the language used here is such as is well adapted to describe the effects produced on the minds of people at large.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: Rev 8:13, Rev 9:12, Rev 15:1, Rev 16:1-21
Geneva 1599
11:14 (26) The second woe is past; [and], behold, the third woe cometh quickly.
(26) He passes to the second history, which is the second part of this chapter. John calls these the second and third woe, see (Rev_ 9:12).
John Gill
11:14 The second woe is past,.... Not in John's time, only in a visionary way; the meaning is, that the second woe trumpet, which is the sixth, will now have done sounding, when the four angels, bound in the river Euphrates, shall have been loosed, and they, with their horsemen, shall have done what they were designed to do; when the two witnesses shall have been slain, and are raised again, and ascended to heaven; and the things attending, or following thereon, as the earthquake, and slaughter, and the conversions of men, are accomplished.
And behold the third woe cometh quickly; immediately, upon the passing of the other; namely, the sounding of the seventh trumpet, as follows.
John Wesley
11:14 The second woe is past - The butchery made by the Saracens ceased about the year 847, when their power was so broken by Charles the Great that they never recovered it. Behold, the third woe cometh quickly - Its prelude came while the Roman see took all opportunities of laying claim to its beloved universality, and enlarging its power and grandeur. And in the year 755 the bishop of Rome became a secular prince, by king Pepin's giving him the exarchate of Lombardy. The beginning of the third woe itself stands, Rev_ 12:12.
Robert Jamieson, A. R. Fausset and David Brown
11:14 The second woe--that under the sixth trumpet (Rev_ 9:12-21), including also the prophecy, Rev_ 11:1-13 : Woe to the world, joy to the faithful, as their redemption draweth nigh.
the third woe cometh quickly--It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.
11:1511:15: Եւ յորժամ եւթներո՛րդ հրեշտակն հարկանէր զփողն, եղեւ ձա՛յն յերկինս՝ եւ ասէ. Եղեւ՛ թագաւորութիւն ամենայն տիեզերաց Տեառն մերոյ՝ եւ Յիսուսի Քրիստոսի իւրոյ. եւ թագաւորեսցէ ՚ի վերայ ամենայնի յաւիտեանս յաւիտենից[5225]: [5225] Յոմանս պակասի. Եւ Յիսուսի Քրիստոսի իւ՛՛։ Ոսկան յաւելու. Յաւիտենից. ամէն։
15 Եւ երբ եօթներորդ հրեշտակը փող հնչեցրեց, երկնքում լսուեց մի ձայն, որն ասաց. «Ամբողջ տիեզերքի թագաւորութիւնը եղաւ մեր Տիրոջը եւ իր Օծեալինը. եւ նա պիտի թագաւորի բոլորի վրայ յաւիտեանս յաւիտենից»:
15 Եօթներորդ հրեշտակը փողը հնչեցուց ու երկնքի մէջ մեծ ձայներ եղան, որ կ’ըսէին. «Աշխարհի թագաւորութիւնները մեր Տէրոջը ու իր Օծեալինը եղան։ Ինք պիտի թագաւորէ յաւիտեանս յաւիտենից»։
Եւ յորժամ եւթներորդ հրեշտակն հարկանէր զփողն, [148]եղեւ ձայն յերկինս եւ ասէ``. Եղեւ թագաւորութիւն [149]ամենայն տիեզերաց Տեառն մերոյ եւ Քրիստոսի իւրոյ. եւ թագաւորեսցէ [150]ի վերայ ամենայնի`` յաւիտեանս յաւիտենից:

11:15: Եւ յորժամ եւթներո՛րդ հրեշտակն հարկանէր զփողն, եղեւ ձա՛յն յերկինս՝ եւ ասէ. Եղեւ՛ թագաւորութիւն ամենայն տիեզերաց Տեառն մերոյ՝ եւ Յիսուսի Քրիստոսի իւրոյ. եւ թագաւորեսցէ ՚ի վերայ ամենայնի յաւիտեանս յաւիտենից[5225]:
[5225] Յոմանս պակասի. Եւ Յիսուսի Քրիստոսի իւ՛՛։ Ոսկան յաւելու. Յաւիտենից. ամէն։
15 Եւ երբ եօթներորդ հրեշտակը փող հնչեցրեց, երկնքում լսուեց մի ձայն, որն ասաց. «Ամբողջ տիեզերքի թագաւորութիւնը եղաւ մեր Տիրոջը եւ իր Օծեալինը. եւ նա պիտի թագաւորի բոլորի վրայ յաւիտեանս յաւիտենից»:
15 Եօթներորդ հրեշտակը փողը հնչեցուց ու երկնքի մէջ մեծ ձայներ եղան, որ կ’ըսէին. «Աշխարհի թագաւորութիւնները մեր Տէրոջը ու իր Օծեալինը եղան։ Ինք պիտի թագաւորէ յաւիտեանս յաւիտենից»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: И седьмой Ангел вострубил, и раздались на небе громкие голоса, говорящие: царство мира соделалось [царством] Господа нашего и Христа Его, и будет царствовать во веки веков.
11:15  καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῶ οὐρανῶ λέγοντες, ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων.
11:15. Καὶ (And) ὁ (the-one) ἕβδομος (seventh) ἄγγελος (a-messenger) ἐσάλπισεν: (it-trumpeted-to) καὶ (and) ἐγένοντο ( they-had-became ) φωναὶ (sounds) μεγάλαι ( great ) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky) λέγοντες ( forthing ," Ἐγένετο ( It-had-became ) ἡ ( the-one ) βασιλεία ( a-ruling-of ) τοῦ (of-the-one) κόσμου (of-a-configuration) τοῦ ( of-the-one ) κυρίου ( of-Authority-belonged ) ἡμῶν (of-us) καὶ ( and ) τοῦ ( of-the-one ) χριστοῦ ( of-Anointed ) αὐτοῦ , ( of-it ,"καὶ (and) βασιλεύσει ( it-shall-rule-of ) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας ( to-ages ) τῶν ( of-the-ones ) αἰώνων . ( of-ages )
11:15. et septimus angelus tuba cecinit et factae sunt voces magnae in caelo dicentes factum est regnum huius mundi Domini nostri et Christi eius et regnabit in saecula saeculorumAnd the seventh angel sounded the trumpet: and there were great voices in heaven, saying: The kingdom of this world is become our Lord's and his Christ's, and he shall reign for ever and ever. Amen.
15. And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become of our Lord, and of his Christ: and he shall reign for ever and ever.
11:15. And the seventh Angel sounded the trumpet. And there were great voices in heaven, saying: “The kingdom of this world has become our Lord’s and his Christ’s, and he shall reign forever and ever. Amen.”
11:15. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever:

15: И седьмой Ангел вострубил, и раздались на небе громкие голоса, говорящие: царство мира соделалось [царством] Господа нашего и Христа Его, и будет царствовать во веки веков.
11:15  καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῶ οὐρανῶ λέγοντες, ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων.
11:15. et septimus angelus tuba cecinit et factae sunt voces magnae in caelo dicentes factum est regnum huius mundi Domini nostri et Christi eius et regnabit in saecula saeculorum
And the seventh angel sounded the trumpet: and there were great voices in heaven, saying: The kingdom of this world is become our Lord's and his Christ's, and he shall reign for ever and ever. Amen.
11:15. And the seventh Angel sounded the trumpet. And there were great voices in heaven, saying: “The kingdom of this world has become our Lord’s and his Christ’s, and he shall reign forever and ever. Amen.”
11:15. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Третье и последнее горе не раскрывается подробно во втором порядке апокалиптических видений. Тайнозритель только лишь предуказуется на это горе (ст. 18), и порядок заканчивается изображением видения небожителей и небесного храма. - При звуке трубы седьмого Ангела тайнозритель услыхал новые громкие небесные звуки и голоса - вероятно, те самые, которые всегда раздавались вокруг престола Божия и которые принадлежали четырем серафимам - животным (IV:8), Ангелам (V:11) и сонму святых прославленных (VII:9). Голоса говорили, что вместо царства мира наступило Царство Господа Иисуса Христа, ибо над миром прекратилась уже царская власть [Hengstenberg, Kliefoth, Еbrard] (господство) антихриста.
Adam Clarke: Commentary on the Bible - 1831
11:15: There were great voices in heaven - All the heavenly host - angels and redeemed human spirits, joined together to magnify God; that he had utterly discomfited his enemies and rendered his friends glorious. This will be truly the case when the kingdoms of this world become the kingdoms of God and of his Christ, But when shall this be? Some say, that is meant by these words has already taken place in the destruction of the Jewish state, and sending the Gospel throughout the Gentile world. Others say that it refers to the millennium, and to the consummation of all things.
Albert Barnes: Notes on the Bible - 1834
11:15: And the seventh angel sounded - See the notes on Rev 8:2, Rev 8:6-7. This is the last of the trumpets, implying, of course, that under this the series of visions was to end, and that this was to introduce the state of things under which the affairs of the world were to be wound up. The place which this occupies in the order of time, is when the events pertaining to the colossal Roman power - the fourth kingdom of Daniel Dan. 2-7 - should have been completed, and when the reign of the saints Dan 7:9-14, Dan 7:27-28 should have been introduced. This, both in Daniel and in John, is to occur when the mighty power of the papacy shall have been overthrown at the termination of the twelve hundred and sixty years of its duration. See the notes on Dan 7:25. In both Daniel and John the termination of that persecuting power is the commencement of the reign of the saints; the downfall of the papacy, the introduction of the kingdom of God, and its establishment on the earth.
And there were great voices in heaven - As of exultation and praise. The grand consummation had come, the period so long anticipated and desired when God should reign on the earth had arrived, and this lays the foundation for joy and thanksgiving in heaven.
The kingdoms of this world - The modern editions of the New Testament (see Tittmann and Hahn) read this in the singular number - "The kingdom of this world has become," etc. According to this reading, the meaning would be, either that the sole reign over this world had become that of the Lord Jesus; or, more probably, that the dominion over the earth had been regarded as one in the sense that Satan had reigned over it, but had now become the kingdom of God; that is, that "the kingdoms of this world are many considered in themselves; but in reference to the sway of Satan, there is only one kingdom ruled over by the 'god of this world'" (Prof. Stuart). The sense is not materially different whichever reading is adopted; though the authority is in favor of the latter (Wetstein). According to the common reading, the sense is, that all the kingdoms of the earth, being many in themselves, had been now brought under the one scepter of Christ; according to the other, the whole world was regarded as in fact one kingdom - that of Satan - and the scepter had now passed from his hands into those of the Saviour.
The kingdoms of our Lord - Or, the kingdom of our Lord, according to the reading adopted in the pRev_ious part of the verse. The word "Lord" here evidently has reference to God as such - represented as the original source of authority, and as giving the kingdom to his Son. See the notes on Dan 7:13-14; compare Psa 2:8. The word "Lord" - Κυριος Kurios - implies the notion of possessor, owner, sovereign, supreme ruler - and is thus properly given to God. See Mat 1:22; Mat 5:33; Mar 5:19; Luk 1:6, Luk 1:28; Act 7:33; Heb 8:2, Heb 8:10; Jam 4:15, al. saepe.
And of his Christ - Of his anointed; of him who is set apart as the Messiah, and consecrated to this high office. See the notes on Mat 1:1. He is called "his Christ," because he is set apart by him, or appointed by him to perform the work appropriate to that office on earth. Such language as what occurs here is often employed, in which God and Christ are spoken of as, in some respects, distinct - as sustaining different offices, and performing different works. The essential meaning here is, that the kingdom of this world had now become the kingdom of God under Christ; that is, that that kingdom is administered by the Son of God.
And he shall reign foRev_er and ever - A kingdom is commenced which shall never terminate. It is not said that this would be on the earth; but the essential idea is, that the scepter of the world had now, after so long a time, come into his hands never more to pass away. The fuller characteristics of this reign are stated in a subsequent part of this book Rev_. 20-22. What is here stated is in accordance with all the predictions in the Bible. A time is to come when, in the proper sense of the term, God is to reign on the earth; when his kingdom is to be universal; when his laws shall be everywhere recognized as binding; when all idolatry shall come to an end; and when the understandings and the hearts of people everywhere shall bow to his authority. Compare Psa 2:8; Isa 9:7; Isa 11:9; Isa 45:22; 60; Dan 2:35, Dan 2:44-45; Dan 7:13-14, Dan 7:27-28; Zac 14:9; Mal 1:11; Luk 1:33. On this whole subject, see the very ample illustrations and proofs in the notes on Dan 2:44-45; Dan 7:13-14, Dan 7:27-28; compare the notes on Rev_. 20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: the seventh: Rev 8:2-6, Rev 8:12, Rev 9:1, Rev 9:13, Rev 10:7
and there: Rev 12:10, Rev 16:17, Rev 19:6; Isa 27:13, Isa 44:23; Luk 15:6, Luk 15:10
The kingdoms: Rev 12:10, Rev 15:4, Rev 17:14, Rev 20:4; Psa 22:27, Psa 22:28, Psa 72:11, Psa 86:9, Psa 89:15-17; Isa 2:2, Isa 2:3, Isa 49:6, Isa 49:7, Isa 49:22, Isa 49:23, Isa 55:5, Isa 60:3-14; Jer 16:19; Dan 2:44, Dan 2:45; Dan 7:14, Dan 7:18, Dan 7:22, Dan 7:27; Hos 2:23; Amo 9:11, Amo 9:12; Mic 4:1, Mic 4:2; Zep 3:9, Zep 3:10; Zac 2:11, Zac 8:20-23, Zac 14:9; Mal 1:11
and he: Exo 15:18; Psa 110:4, Psa 146:10; Isa 9:7; Eze 37:25; Dan 2:44, Dan 7:14, Dan 7:18, Dan 7:27; Mic 4:7; Mat 6:13; Luk 1:33; Heb 1:8
Geneva 1599
11:15 (27) And the seventh angel sounded; and there were great voices in heaven, saying, (28) The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.
(27) Of whose sounding the trumpet Christ expressly foretold in (Rev_ 10:7) and this is the second part of this chapter, containing a general history of the Christian Church, from the time of Boniface to the consummation of the victory declared by voice from heaven. In this history there are three branches: a preparation by the sound of the angels trumpet: a narration by the voice of heavenly angels and elders and a confirmation by sign.
(28) The narration has two parts: an acclamation of the heavenly creatures in this verse, and both an adoration by all the elders in (Rev_ 11:16) and also a thanksgiving in (Rev_ 11:17-18). The sense of the acclamation is, "Now the Lord has entered his kingdom and has restored his church in which most mightily recovered from the profanation of the Gentiles, he may glorify himself." Namely that, which the Lord ordained when he first ordained his Church, that the faith of the saints does now behold as accomplished.
John Gill
11:15 And the seventh angel sounded,.... The last of the seven angels, who had trumpets given them to sound, Rev_ 8:2. The days of the voice of this angel, as in Rev_ 10:7, cannot refer to the times of Constantine; for though there was then a strange turn of affairs in favour of the kingdom of Christ, when there was a great spread of the Gospel, and large conversions in many places, and many churches were raised and formed in several countries, and the whole empire became Christian; yet this, as we have seen, came to pass under the sixth seal, before any of the trumpets were sounded, and much less this seventh and last; nor do they belong to the times of the Reformation in Germany. Brightman fixes the sounding of this trumpet to the year 1558, when the kings of Sweden and Denmark set up the Gospel in their kingdoms, and reformed them from Popery; and when Queen Elizabeth came to the throne of England, and rooted out great part of the Romish superstition: but it is certain that this angel has not yet sounded his trumpet, and therefore cannot refer to anything past, but to what is to come; we are yet under the sixth trumpet; the outward court is not yet given to the Gentiles; the witnesses are not slain, and much less risen and ascended; the earthquake, the fall of the tenth part of the city, and the slaughter of seven thousand names of men, with what will follow thereon, are things yet to come; the Turkish woe is not over, and antichrist still reigns, and the kingdoms of this world are far from appearing to be the kingdoms of Christ. Some think, and indeed the generality of interpreters, that this respects the voice of the archangel, and trump of God, the last trump, which will sound at the resurrection of the dead, and the day of judgment; but none of these appear in the account of things under this trumpet; but rather the whole has a view to the spiritual reign of Christ, when both the eastern and western antichrist will be destroyed; the Gospel will be carried all over the world, and there will be large conversions both among Jews and Gentiles, and Christ will reign in a spiritual manner over all the earth. Hence it follows,
and there were great voices in heaven; these are either the voices of the angels in heaven, who rejoice at every appearance, and breaking forth of Christ's kingdom and glory, as in Rev_ 5:11; and indeed, if they rejoice at the conversion of one sinner, at a single addition to Christ's interest, then much more will they, when the kingdoms of this world become his; or rather these may be the voices of the multitude of the saints in the churches, the same company with those in Rev_ 19:1; who express their joy at the judgment of the great whore, and at the marriage of the Lamb; and who, as here, are attended with the thanksgivings and hallelujahs of the four and twenty elders: and it may be, that these are also the voices of the four living creatures, the ministers of the word, since the four and twenty elders generally follow them, Rev_ 4:9; they may be the witnesses, who were silenced, but are now raised up, and are ascended into heaven, and their mouths are opened, and their voices heard again:
saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; by "the kingdoms of this world" are meant worldly kingdoms, which are set up by worldly power, and are supported by worldly policy, and subsist upon worldly principles and maxims; the government of which proceeds upon worldly ends and views; in distinction from the kingdom of Christ, which is not of this world, and is not supported by any such methods; and they are the kingdoms, into which the world is divided, which, and the glory of them, Satan showed to Christ, and insolently offered to give him them, if he would worship him; but these were to come to Christ in another way, and at another time. The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin version, and all the Oriental versions, read in the singular number, "the kingdom of this world"; the whole government of it, which is his by right of nature, and will be overturned, and overturned again and again, till he comes, whose right it is; and then all power, rule, and authority, will be put down, and his kingdom, which will tilt the face of the whole earth, will take place: all the antichristian states and kingdoms are here intended, particularly the kingdoms into which the Roman empire, sometimes called the whole world, Lk 2:1, is divided, which are ten; one of the ten, a tenth part of the city or jurisdiction of Rome, will fall at the close of the sixth trumpet, and the other nine, or the other nine parts, will fall at the sounding of the seventh; the ten kings, that have given their kingdoms to the beast, will have an aversion to the whore, hate her, and burn her flesh, will fall off from her, and into the hands of Christ; there will be a general and thorough reformation from Popery in all the kingdoms of the Roman empire: but though these are greatly intended, yet not only they, but the Mahometan nations also, as the Turkish woe will now be over, and the great river Euphrates dried up, to make way for the kings of the east, those large kingdoms and countries of China, Tartary, and Persia; and these now under the power of the Turk will embrace the Christian faith; and also all the Pagan nations are to be taken into the account, and who will now enjoy the light of the Gospel: and all, and everyone those Pagan, Papal, and Mahometan kingdoms, will "become the kingdoms of our Lord, and of his Christ"; by "our Lord" may be designed God the Father, who is the Lord of the whole earth, the Lord God Almighty, and is acknowledged as such by angels and men; and by "his Christ", his Son Jesus Christ, who is equal with him; and what belongs to the one belongs to the other; and who, as Mediator, is his anointed One; anointed to be prophet, priest, and King; anointed with the oil of gladness, the Holy Ghost; see Ps 2:2, where the same distinction is. In the Targum on Is 4:2 mention is made of , "the Messiah"; or "Christ of Jehovah": and in the same Targum on Is 53:10, it is said, "they shall look" , "upon the kingdom of their Messiah"; though it may be rather that Christ is designed by both these phrases, and the words be rendered, "our Lord, even his Christ"; since the phrase, "our Lord", as well as Christ, is generally understood of Jesus Christ in the New Testament; and who is Lord of all, of angels, and of men, and the Christ of God. Now these kingdoms will become his, not merely by right, for so they are his already, by right of nature, and creation, and preservation; but these have shaken off his government, and have refused to have him to reign over them, and have fallen into the hands of usurpers, as Satan, the god of this world, the Romish antichrist, that reigns over the kings of the earth, and Mahomet the king of the locusts; but now these will, in fact, come into his hands, and be under his government; they will acknowledge him as their Lord and Sovereign, and fear and worship him, as King of saints: and this will be brought about, not by force of arms, as Mahomet got his dominions; nor by policy and fraud, by imposture and lying wonders, by which the pope of Rome has obtained his authority over the nations; but partly by the pouring out of the vials of God's wrath upon the seat of the beast, and upon the river Euphrates, that is, both upon the pope and Turk, which will weaken and destroy their power and authority, and make way for Christ to set up his kingdom; and partly, and chiefly, by the preaching of the Gospel: now will an open door be set, which none can shut; many will run to and fro, and knowledge will be increased; the earth will be covered with it, as the sea with waters; multitudes of souls everywhere will be converted; a nation will be born at once; churches will be set up in every place, which are Christ's kingdom, where he reigns, and where his subjects are, and his laws are put in execution; where his word will be now faithfully preached, his ordinances purely administered, and he, in his person, office, and grace, will be alone exalted: the consequence of which will be,
and he shall reign for ever and ever; no usurper will ever start up more, or obtain, neither Satan, nor the beast, nor the false prophet, shall ever regain their power and authority any more; neither Paganism, nor Judaism, nor antichristianism, either Papal or Mahometan, shall ever have place more: Christ will reign in this spiritual way, more or less, until he comes personally, and then he will reign with his people on earth a thousand years; and when they are ended, he will reign with them in heaven to all eternity; for though, at the end of these years, he shall deliver up the kingdom to the Father, yet he will not cease to reign; indeed he will not reign in the same manner, but he will reign with equal power and authority, and over, and with the same persons. The Vulgate Latin version adds, "Amen".
John Wesley
11:15 And the seventh angel sounded - This trumpet contains the most important and joyful events, and renders all the former trumpets matter of joy to all the inhabitants of heaven. The allusion therefore in this and all the trumpets is to those used in festal solemnities. All these seven trumpets were heard in heaven: perhaps the seventh shall once be heard on earth also, Th1 4:16. And there were great voices - From the several citizens of heaven. At the opening of the seventh seal "there was silence in heaven;" at the sounding of the seventh trumpet, great voices. This alone is sufficient to show that the seven seals and seven trumpets do not run parallel to each other. As soon as the seventh angel sounds, the kingdom falls to God and his Christ. This immediately appears in heaven, and is there celebrated with joyful praise. But on earth several dreadful occurrences are to appear first. This trumpet comprises all that follows from these voices to Rev_ 22:5. The kingdom of the world - That is, the royal government over the whole world, and all its kingdoms, Zech 14:9. Is become the kingdom of the Lord - This province has been in the enemy's hands: it now returns to its rightful Master. In the Old Testament, from Moses to Samuel, God himself was the King of his own people. And the same will be in the New Testament: he will himself reign over the Israel of God. And of his Christ - This appellation is now first given him, since the introduction of the book, on the mention of the kingdom devolving upon him, under the seventh trumpet. Prophets and priests were anointed, but more especially kings: whence that term, the anointed, is applied only to a king. Accordingly, whenever the Messiah is mentioned in scripture, his kingdom is implied. Is become - In reality, all things (and so the kingdom of the world) are God's in all ages: yet Satan and the present world, with its kings and lords, are risen against the Lord and against his Anointed. God now puts an end to this monstrous rebellion, and maintains his right to all things. And this appears in an entirely new manner, as soon as the seventh angel sounds.
Robert Jamieson, A. R. Fausset and David Brown
11:15 sounded--with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. BENGEL thinks the angel here to have been Gabriel, which name is compounded of El, GOD, and Geber, MIGHTY MAN (Rev_ 10:1). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows (Rev_ 12:1-6), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done," at the seventh vial. This is parallel to Dan 2:44, "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian.
kingdoms--A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to KING. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as KING, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first.
he--not emphatic in the Greek.
shall reign for ever and ever--Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (Rev_ 10:7).
11:1611:16: Եւ քսան եւ չորս երիցունքն որ նստէին յաթոռս իւրեանց առաջի Աստուծոյ, անկանէին ՚ի վերայ երեսաց իւրեանց՝ եւ երկի՛ր պագանէին Տեառն Աստուծոյ, եւ ասէին.
16 Եւ քսանչորս երէցները, որ նստած էին իրենց գահերին, Աստծու առաջ, ընկան իրենց երեսների վրայ, երկրպագեցին Տէր Աստծուն ու ասացին.
16 Քսանըչորս երէցները, որոնք իրենց աթոռներուն վրայ նստած էին Աստուծոյ առջեւ, իրենց երեսներուն վրայ ինկան եւ Աստուծոյ երկրպագութիւն ըրին՝ ըսելով.
Եւ քսան եւ չորք երիցունքն որ նստէին յաթոռս իւրեանց առաջի Աստուծոյ` անկանէին ի վերայ երեսաց իւրեանց եւ երկիր պագանէին [151]Տեառն Աստուծոյ, եւ ասէին:

11:16: Եւ քսան եւ չորս երիցունքն որ նստէին յաթոռս իւրեանց առաջի Աստուծոյ, անկանէին ՚ի վերայ երեսաց իւրեանց՝ եւ երկի՛ր պագանէին Տեառն Աստուծոյ, եւ ասէին.
16 Եւ քսանչորս երէցները, որ նստած էին իրենց գահերին, Աստծու առաջ, ընկան իրենց երեսների վրայ, երկրպագեցին Տէր Աստծուն ու ասացին.
16 Քսանըչորս երէցները, որոնք իրենց աթոռներուն վրայ նստած էին Աստուծոյ առջեւ, իրենց երեսներուն վրայ ինկան եւ Աստուծոյ երկրպագութիւն ըրին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: И двадцать четыре старца, сидящие пред Богом на престолах своих, пали на лица свои и поклонились Богу,
11:16  καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι [οἱ] ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῶ θεῶ
11:16. καὶ (And) οἱ (the-ones) εἴκοσι (twenty) τέσσαρες ( four ) πρεσβύτεροι ( more-eldered ,"[οἱ] "[the-ones]"ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) καθήμενοι ( sitting-down ) ἐπὶ (upon) τοὺς (to-the-ones) θρόνους (to-thrones) αὐτῶν (of-them,"ἔπεσαν (they-fell) ἐπὶ (upon) τὰ (to-the-ones) πρόσωπα ( to-looked-toward ) αὐτῶν (of-them) καὶ (and) προσεκύνησαν (they-kissed-toward-unto) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"
11:16. et viginti quattuor seniores qui in conspectu Dei sedent in sedibus suis ceciderunt in facies suas et adoraverunt DeumAnd the four and twenty ancients who sit on their seats in the sight of God, fell on their faces and adored God, saying:
16. And the four and twenty elders, which sit before God on their thrones, fell upon their faces and worshipped God,
11:16. And the twenty-four elders, who sit on their thrones in the sight of God, fell upon their faces, and they adored God, saying:
11:16. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God:

16: И двадцать четыре старца, сидящие пред Богом на престолах своих, пали на лица свои и поклонились Богу,
11:16  καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι [οἱ] ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῶ θεῶ
11:16. et viginti quattuor seniores qui in conspectu Dei sedent in sedibus suis ceciderunt in facies suas et adoraverunt Deum
And the four and twenty ancients who sit on their seats in the sight of God, fell on their faces and adored God, saying:
11:16. And the twenty-four elders, who sit on their thrones in the sight of God, fell upon their faces, and they adored God, saying:
11:16. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:16: The four and twenty elders - The representatives of the universal Church of Christ. See on Rev 5:8-10 (note).
Albert Barnes: Notes on the Bible - 1834
11:16: And the four and twenty elders which sat ... - See the notes on Rev 4:4.
Fell upon their faces, and worshipped God - Prostrated themselves before him - the usual form of profound adoration. See the notes on Rev 5:8-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: Rev 4:4, Rev 4:10, Rev 5:5-8, Rev 5:14, Rev 7:11, Rev 19:4
Geneva 1599
11:16 (29) And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
(29) As before in (Rev_ 7:11). This giving of thanks is altogether of the same content with the words going before.
John Gill
11:16 And the four and twenty elders,.... The same with those in Rev_ 4:4;
which sat before God on their seats; as they are also there described; and which may be expressive of their enjoyment of the divine Presence; and also of their quiet and undisturbed situation, being restored to their former places, which they now possess without molestation and interruption; for as these are the representatives of Gospel churches in all ages, they were with the church in the wilderness during the 1260 days, or years: hence we hear nothing of them from the time of the sealing of the hundred and forty and four thousand, and during the sounding of the trumpets; but now they are restored to their former seats, and upon this wonderful change of things in the world, they
fell upon their faces and worshipped God; in a very humble and reverential posture, and in a way of praise and thanksgiving.
John Wesley
11:16 And the four and twenty elders - These shall reign over the earth, Rev_ 5:10. Who sit before God on their thrones - which we do not read of any angel.
Robert Jamieson, A. R. Fausset and David Brown
11:16 before God--B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version.
seats--Greek, "thrones."
11:1711:17: Գոհանա՛մք զքէն Տէր Աստուած Ամենակալ՝ որ է՛ն եւ ե՛ս, եւ առեր զզօրութիւն քո մեծ, եւ թագաւորեցեր[5226]: [5226] Ոսկան յաւելու. Եւ ես, եւ որ գալոց ես, եւ առեր։
17 «Գոհութիւն ենք մատուցում քեզ, Ամենակա՛լ Տէր Աստուած, դու, որ Է-ն ես եւ ես, ձեռքդ առար քո մեծ զօրութիւնը եւ թագաւորեցիր:
17 «Քեզի գոհութիւն կը մատուցանենք, Ամենակալ Տէր Աստուած, որ ե՛ս եւ որ էիր*, որ քու մեծ զօրութիւնդ առիր ու թագաւորեցիր։
Գոհանամք զքէն, Տէր Աստուած Ամենակալ, որ էն եւ [152]ես եւ[153] առեր զզօրութիւն քո մեծ եւ թագաւորեցեր:

11:17: Գոհանա՛մք զքէն Տէր Աստուած Ամենակալ՝ որ է՛ն եւ ե՛ս, եւ առեր զզօրութիւն քո մեծ, եւ թագաւորեցեր[5226]:
[5226] Ոսկան յաւելու. Եւ ես, եւ որ գալոց ես, եւ առեր։
17 «Գոհութիւն ենք մատուցում քեզ, Ամենակա՛լ Տէր Աստուած, դու, որ Է-ն ես եւ ես, ձեռքդ առար քո մեծ զօրութիւնը եւ թագաւորեցիր:
17 «Քեզի գոհութիւն կը մատուցանենք, Ամենակալ Տէր Աստուած, որ ե՛ս եւ որ էիր*, որ քու մեծ զօրութիւնդ առիր ու թագաւորեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: говоря: благодарим Тебя, Господи Боже Вседержитель, Который еси и был и грядешь, что ты приял силу Твою великую и воцарился.
11:17  λέγοντες, εὐχαριστοῦμέν σοι, κύριε ὁ θεὸς ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφας τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας·
11:17. λέγοντες ( forthing ,"Εὐχαριστοῦμέν (We-goodly-grant-unto) σοι, (unto-thee," κύριε , ( Authority-belonged ," ὁ ( the-one ) θεός , ( a-Deity ," ὁ ( the-one ) παντοκράτωρ , ( an-all-securer ," ὁ ( the-one ) ὢν ( being ) καὶ (and) ὁ (the-one) ἦν, (it-was,"ὅτι (to-which-a-one) εἴληφες (thou-had-come-to-take) τὴν (to-the-one) δύναμίν (to-an-ability) σου (of-thee) τὴν (to-the-one) μεγάλην (to-great) καὶ (and) ἐβασίλευσας : ( thou-ruled-of )
11:17. dicentes gratias agimus tibi Domine Deus omnipotens qui es et qui eras quia accepisti virtutem tuam magnam et regnastiWe give thee thanks, O Lord God Almighty, who art and who wast and who art to come: because thou hast taken to thee thy great power, and thou hast reigned.
17. saying, We give thee thanks, O Lord God, the Almighty, which art and which wast; because thou hast taken thy great power, and didst reign.
11:17. “We give thanks to you, Lord God Almighty, who is, and who was, and who is to come. For you have taken your great power, and you have reigned.
11:17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned:

17: говоря: благодарим Тебя, Господи Боже Вседержитель, Который еси и был и грядешь, что ты приял силу Твою великую и воцарился.
11:17  λέγοντες, εὐχαριστοῦμέν σοι, κύριε ὁ θεὸς ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφας τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας·
11:17. dicentes gratias agimus tibi Domine Deus omnipotens qui es et qui eras quia accepisti virtutem tuam magnam et regnasti
We give thee thanks, O Lord God Almighty, who art and who wast and who art to come: because thou hast taken to thee thy great power, and thou hast reigned.
11:17. “We give thanks to you, Lord God Almighty, who is, and who was, and who is to come. For you have taken your great power, and you have reigned.
11:17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: O Lord God Almighty, which art - This gives a proper view of God in his eternity; all times are here comprehended, the present, the past, and the future. This is the infinitude of God.
Hast taken to thee - Thou hast exercised that power which thou ever hast; and thou hast broken the power of thy enemies, and exalted thy Church.
Albert Barnes: Notes on the Bible - 1834
11:17: Saying, We give thee thanks - We, as the representatives of the church, and as identified in our feelings with it (see the notes on Rev 4:4), acknowledge thy goodness in tires delivering the church from all its troubles, and having conducted it through the times of fiery persecution, thus establishing it upon the earth. The language here used is an expression of their deep interest in the church, and of the fact that they felt themselves identified with it. They, as representatives of the church, would of course rejoice in its prosperity and final triumph.
O Lord God Almighty - Referring to God all-powerful, because it was by his omnipotent arm alone that this great work had been I accomplished. Nothing else could have I defended the church in its many trials; nothing else could have established it upon the earth.
Which art, and wast, and art to come - The Eternal One, always the same. See the notes on Rev 1:8. The reference here is to the fact that God, who had thus established his church on the earth, is unchanging. In all the Rev_olutions which occur on the earth, he always remains the same. What he was in past times he is now; what he is now he always will be. The particular idea suggested here seems to be, that he had now shown this by having caused his church to triumph; that is, he had shown that he was the same God who had early promised that it should ultimately triumph; he had carried forward his glorious purposes without modifying or abandoning them amidst all the changes that had occurred in the world; and he had thus given the assurance that he would now remain the same, and that all his purposes in regard to his church would be accomplished. The fact that God remains always unchangeably the same is the sole reason why his church is safe, or why any individual member of it is kept and saved. Compare Mal 3:6.
Because thou hast taken to thee thy great power - To wit, by setting up thy kingdom over all the earth. Before that it seemed as if he had relaxed that power, or had given the power to others. Satan had reigned on the earth. Disorder, anarchy, sin, rebellion, had pRev_ailed. It seemed as if God had let the reins of government fall from his hand. Now he came forth as if to resume the dominion over the world, and to take the scepter into his own hand, and to exert his great power in keeping the nations in subjection. The setting up of his kingdom all over the world, and causing his laws everywhere to be obeyed, will be among the highest demonstrations of divine power. Nothing can accomplish this but the power of God; when that power is exerted nothing can pRev_ent its accomplishment.
And hast reigned - Prof. Stuart, "and shown thyself as king" - that is, "hast become king, or acted as a king." The idea is, that he had now vindicated his regal power (Robinson, Lexicon) - that is, he had now set up his kingdom on the earth, and had truly begun to reign. One of the characteristics of the millennium - and indeed the main characteristic will be that God will be everywhere obeyed; for when that occurs all will be consummated that properly enters into the idea of the millennial kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: We give: Rev 4:9; Dan 2:23, Dan 6:10; Mat 11:25; Luk 10:21; Joh 11:41; Co2 2:14, Co2 9:15; Ti1 1:12
Lord God Almighty: Rev 1:8, Rev 4:8, Rev 15:3, Rev 16:7, Rev 16:14; Gen 17:1
which: Rev 1:4, Rev 1:8, Rev 16:5
thou hast: Rev 11:15, Rev 19:6, Rev 19:11-21, Rev 20:1-3; Psa 21:13, Psa 57:11, Psa 64:9, Psa 64:10, Psa 98:1-3, Psa 102:13-18; Isa 51:9-11, Isa 52:10
John Gill
11:17 Saying, we give thee thanks, O Lord God Almighty,.... The person addressed is the Lord Jesus Christ, whose the kingdoms are become, and who now reigns in great power and authority; he is Lord of all, and truly and properly God, and the Almighty, as his works of creation, preservation, redemption, raising himself from the dead, &c. declare; and each of these titles exceedingly well suit him, when his visible kingdom on earth will be so greatly enlarged:
which art, and wast, and art to come: the everlasting, "I am", the unchangeable Jehovah: the phrase is expressive of the eternity and immutability; see Gill on Rev_ 1:8; and it may be observed, whereas in this description of him it is said, "and art to come", this therefore does not belong to his personal, but to his spiritual reign; he will not be as yet come in person, to raise the dead, and judge the world, when these voices shall be in heaven, and these congratulations of the elders be made: the reason of their praise and thanksgiving follows,
because thou hast taken to thee thy great power, and hast reigned; power always belonged to him, as God; he always was the mighty God, and, as such, help for his people was laid upon him, he being mighty to save, and able to bear the government of them, laid on his shoulders; and, as Mediator, all power in heaven, and in earth, was given to him at his resurrection; and he had a name given him above every name, when exalted at the right hand of God, and was made, or declared, Lord and Christ; and from that time he has, in some measure, exerted his power and reigned: he endued his apostles with power from on high; and he went forth in the ministry of the Gospel conquering, and to conquer; and has ever since reigned in the hearts of his people; but now he will manifest and display his "great" power; he will show it more openly, and use it more extensively; his kingdom shall be from sea to sea, and from the river to the ends of the earth; he shall be King over all the earth; his power has been seen in ages past, but now the "greatness" of his power will be made manifest; he has always had a kingdom on earth, but now the, "greatness" of the kingdom, under the whole heaven, will be his.
John Wesley
11:17 The Almighty - He who hath all things in his power as the only Governor of them. Who is, and who was - God is frequently styled, "He who is, and who was, and who is to come." but now he is actually come, the words, "who is to come," are, as it were, swallowed up. When it is said, We thank thee that thou hast taken thy great power, it is all one as, "We thank thee that thou art come." This whole thanksgiving is partly an enlargement on the two great points mentioned in Rev_ 11:15; partly a summary of what is hereafter more distinctly related. Here it is mentioned, how the kingdom is the Lord's; afterwards, how it is the kingdom of his Christ. Thou hast taken thy great power - This is the beginning of what is done under the trumpet of the seventh angel. God has never ceased to use his power; but he has suffered his enemies to oppose it, which he will now suffer no more.
Robert Jamieson, A. R. Fausset and David Brown
11:17 thanks--for the answer to our prayers (Rev_ 6:10-11) in destroying them which destroy the earth (Rev_ 11:18), thereby preparing the way for setting up the kingdom of Thyself and Thy saints.
and art to come--omitted in A, B, C, Vulgate, Syriac, CYPRIAN, and ANDREAS. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare Rev_ 11:18, "is come." From the sounding of the seventh trumpet He is to His people JAH, the ever present Lord, WHO IS, more peculiarly than JEHOVAH "who is, was, and is to come."
taken to thee thy great power--"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.
11:1811:18: Եւ հեթանոսք բարկացան, եւ եկն բարկութիւն քո, եւ ժամանակ մեռելոց՝ զի դատեսցին. եւ տա՛ս վարձս ծառայից քոց մարգարէից, եւ սրբոց երկիւղածաց անուան քոյ՝ փոքո՛ւնց եւ մեծամեծաց, եւ ապականես զապականիչս երկրի:
18 Հեթանոսները զայրացան. բայց հասաւ քո բարկութիւնը, ժամանակը՝ դատելու մեռելներին, տալու վարձը քո ծառաներին՝ մարգարէներին եւ սրբերին, քո անունից վախեցողներին, փոքրերին ու մեծերին եւ ոչնչացնելու երկրի կործանիչներին»:
18 Եւ ազգերը բարկացան, վասն զի եկաւ քու բարկանալու ժամանակդ, երբ պիտի դատես մեռելները, պիտի վարձատրես քու ծառաներդ, մարգարէներդ, սուրբերդ եւ քու անունէդ վախցողները, մեծերն ու պզտիկները եւ պիտի ապականես երկիրը ապականողները»։
Եւ հեթանոսք բարկացան, եւ եկն բարկութիւն քո, եւ ժամանակ մեռելոց զի դատեսցին. եւ տաս վարձս ծառայից քոց մարգարէից եւ սրբոց, երկիւղածաց անուան քո, փոքունց եւ մեծամեծաց, եւ ապականես զապականիչս երկրի:

11:18: Եւ հեթանոսք բարկացան, եւ եկն բարկութիւն քո, եւ ժամանակ մեռելոց՝ զի դատեսցին. եւ տա՛ս վարձս ծառայից քոց մարգարէից, եւ սրբոց երկիւղածաց անուան քոյ՝ փոքո՛ւնց եւ մեծամեծաց, եւ ապականես զապականիչս երկրի:
18 Հեթանոսները զայրացան. բայց հասաւ քո բարկութիւնը, ժամանակը՝ դատելու մեռելներին, տալու վարձը քո ծառաներին՝ մարգարէներին եւ սրբերին, քո անունից վախեցողներին, փոքրերին ու մեծերին եւ ոչնչացնելու երկրի կործանիչներին»:
18 Եւ ազգերը բարկացան, վասն զի եկաւ քու բարկանալու ժամանակդ, երբ պիտի դատես մեռելները, պիտի վարձատրես քու ծառաներդ, մարգարէներդ, սուրբերդ եւ քու անունէդ վախցողները, մեծերն ու պզտիկները եւ պիտի ապականես երկիրը ապականողները»։
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11:1818: И рассвирепели язычники; и пришел гнев Твой и время судить мертвых и дать возмездие рабам Твоим, пророкам и святым и боящимся имени Твоего, малым и великим, и погубить губивших землю.
11:18  καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν.
11:18. καὶ (and) τὰ ( the-ones ) ἔθνη ( nations ) ὠργίσθησαν , ( they-were-stressed-to ,"καὶ (and) ἦλθεν (it-had-came," ἡ ( the-one ) ὀργή ( a-stressing ) σου (of-thee) καὶ (and) ὁ (the-one) καιρὸς (a-time) τῶν (of-the-ones) νεκρῶν ( of-en-deaded ) κριθῆναι (to-have-been-separated) καὶ (and) δοῦναι (to-have-had-given) τὸν (to-the-one) μισθὸν (to-a-pay) τοῖς ( unto-the-ones ) δούλοις ( unto-bondees ) σου ( of-thee ) τοῖς ( unto-the-ones ) προφήταις ( unto-declarers-before ) καὶ (and) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) καὶ (and) τοῖς ( unto-the-ones ) φοβουμένοις ( unto-feareeing-unto ) τὸ (to-the-one) ὄνομά (to-a-name) σου, (of-thee," τοὺς ( to-the-ones ) μικροὺς ( to-small ) καὶ ( and ) τοὺς ( to-the-ones ) μεγάλους , ( to-great ,"καὶ (and) διαφθεῖραι (to-have-degraded-through) τοὺς (to-the-ones) διαφθείροντας ( to-degrading-through ) τὴν (to-the-one) γῆν. (to-a-soil)
11:18. et iratae sunt gentes et advenit ira tua et tempus mortuorum iudicari et reddere mercedem servis tuis prophetis et sanctis et timentibus nomen tuum pusillis et magnis et exterminandi eos qui corruperunt terramAnd the nations were angry: and thy wrath is come. And the time of the dead, that they should be judged and that thou shouldest render reward to thy servants the prophets and the saints, and to them that fear thy name, little and great: and shouldest destroy them who have corrupted the earth.
18. And the nations were wroth, and thy wrath came, and the time of the dead to be judged, and to give their reward to thy servants the prophets, and to the saints, and to them that fear thy name, the small and the great; and to destroy them that destroy the earth.
11:18. And the nations became angry, but your wrath arrived, and the time for the dead to be judged, and to render a reward to your servants the prophets, and to the saints, and to those who fear your name, small and great, and to exterminate those who have corrupted the earth.”
11:18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth:

18: И рассвирепели язычники; и пришел гнев Твой и время судить мертвых и дать возмездие рабам Твоим, пророкам и святым и боящимся имени Твоего, малым и великим, и погубить губивших землю.
11:18  καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν.
11:18. et iratae sunt gentes et advenit ira tua et tempus mortuorum iudicari et reddere mercedem servis tuis prophetis et sanctis et timentibus nomen tuum pusillis et magnis et exterminandi eos qui corruperunt terram
And the nations were angry: and thy wrath is come. And the time of the dead, that they should be judged and that thou shouldest render reward to thy servants the prophets and the saints, and to them that fear thy name, little and great: and shouldest destroy them who have corrupted the earth.
11:18. And the nations became angry, but your wrath arrived, and the time for the dead to be judged, and to render a reward to your servants the prophets, and to the saints, and to those who fear your name, small and great, and to exterminate those who have corrupted the earth.”
11:18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: К этим голосам присоединились старцы, которые, называя в своей хвале Господа Бога Вседержителем, прилагают еще и другой эпитет, Который еси и был и грядешь. - Сообразно с этим старцы далее указывают и на то, что за все злые дела и намерения нечестивых, за их нераскаянность и упорство продет на них карающий гнев Божий. Выражение же их: "судить мертвых" можно понимать как равносильное выражению: наступило время воскресения и суда - суда не только над умершими, но и над живущими, как над праведниками, так и над грешниками, губившими землю своими грехами и злоупотреблениями.
Adam Clarke: Commentary on the Bible - 1831
11:18: The nations were angry - Were enraged against thy Gospel, and determined to destroy it.
Thy wrath is come - The time to avenge thy servants and to destroy all thy enemies.
The time of the dead, that they should be judged - The word κρινειν, to judge, is often used in the sense of to avenge. The dead, here, may mean those who were slain for the testimony of Jesus, and the judging is the avenging of their blood.
Give reward unto thy servants - Who have been faithful unto death.
The prophets - The faithful teachers in the Church, the saints - the Christians.
And them that fear thy name - All thy sincere followers.
Destroy them which destroy the earth - All the authors, fomenters, and encouragers of bloody wars.
Albert Barnes: Notes on the Bible - 1834
11:18: And the nations were angry - Were enraged against thee. This they had shown by their opposition to his laws; by persecuting his people; by slaying his witnesses; by all the attempts which they had made to destroy his authority on the earth. The reference here seems to be to the whole series of events preceding the final establishment of his kingdom on the earth; to all the efforts which had been made to throw off his government and to crush his church. At this period of glorious triumph it was natural to look back to those dark times when the "nations raged" (compare Psa 2:1-3), and when the very existence of the church was in jeopardy.
And thy wrath is come - That is, the time when thou wilt punish them for all that they have done in opposition to thee, and when the wicked shall be cut off. There will be, in the setting up of the kingdom of God, some manifestation of his wrath against the powers that opposed it; or something that will show his purpose to destroy his enemies, and to judge the wicked. The representations in this book lead us to suppose that the final establishment of the kingdom of God on the earth will be introduced or accompanied by commotions and wars which will end in the overthrow of the great powers that have opposed his reign, and by such awful calamities in those portions of the world as shall show that God has arisen in his strength to cut off his enemies, and to appear as the vindicator of his people. Compare the notes on Rev 16:12-16; Rev_. 19:11-26.
And the time of the dead, that they should be judged - According to the view which the course of the exposition thus far pursued leads us to entertain of this book, there is reference here, in few words, to the same thing which is more fully stated in Rev 20:1-15, and the meaning of the sacred writer will, therefore, come up for a more distinct and full examination when we consider that chapter. See the notes on Rev 20:4-6, Rev 20:12-15. The purpose of the writer does not require that a detailed statement of the order of the events referred to should be made here, for it would be better made when, after another line of illustration and of symbol Rev 11:19; Rev_. 12-19, he should have reached the same catastrophe, and when, in view of both the mind would be prepared for the fuller description with which the book closes, Rev_. 20-22. All that occurs here, therefore, is a very general statement of the final consumation of all things.
And that thou shouldest give reward unto thy servants - The righteous. Compare Mat 25:34-40; Rev 21:22. That is, in the final winding-up of human affairs, God will bestow the long-promised reward on those who have been his true friends. The wicked that annoyed and persecuted them will annoy and persecute them no more; and the righteous will be publicly acknowledged as the friends of God. For the manner in which this will be done, see the details in Rev_. 20-22.
The prophets - All who, in every age, have faithfully proclaimed the truth. On the meaning of the word, see the notes on Rev 10:11.
And to the saints - To all who are holy - under whatever dispensation, and in whatever land, and at whatever time, they may have lived. Then will be the time when, in a public manner, they will be recognized as belonging to the kingdom of God, and as being his true friends.
And them that fear thy name - Another way of designating his people, since religion consists in a profound veneration for God, Mal 3:16; Job 1:1; Psa 15:4; Psa 22:23; Psa 115:11; Pro 1:7; Pro 3:13; Pro 9:10; Isa 11:2; Act 10:22, Act 10:35.
Small and great - Young and old; low and high; poor and rich. The language is designed to comprehend all, of every class, who have a claim to be numbered among the friends of God, and it furnishes a plain intimation that people of all classes will be found at last among his true people. One of the glories of the true religion is, that, in bestowing its favors, it disregards all the artificial distinctions of society, and addresses man as man, welcoming all who are human beings to the blessings of life and salvation. This will be illustriously shown in the last period of the world's history, when the distinctions of wealth, and rank, and blood shall lose the importance which has been attributed to them, and when the honor of being a child of God shall have its true place. Compare Gal 3:28.
And shouldest destroy them which destroy the earth - That is, all who have, in their conquests, spread desolation over the earth and who have persecuted the righteous, and all who have done injustice and wrong to any class of people. Compare the notes on Rev 20:13-15.
Here ends, as I suppose, the first series of visions referred to in the volume sealed with the seven seals, Rev 5:1. At this point, where the division of the chapter should have been made, and which is properly marked in our common Bibles by the sign of the paragraph (), there commences a new series of visions, intended also, but in a different line, to extend down to the consummation of all things. The former series traces the history down mainly through the series of civil changes in the world, or the outward affairs which affect the destiny of the church; the latter - the portion still before us - embraces the same period with a more direct reference to the rise of antichrist, and the influence of that power in affecting the destiny of the Church. When that is completed Rev 11:19; Rev_. 12-19, the way is prepared Rev_. 20-22 for the more full statement of the final triumph of the gospel, and the universal pRev_alence of religion, with which the book so appropriately closes. That portion of the book, therefore, refers to the same period as the one which has just been considered under the sounding of the seventh trumpet, and the description of the final state of things would have immediately succeeded if it had not been necessary, by another series of visions, to trace more particularly the history of antichrist on the destiny of the church, and the way in which that great and fearful power would be finally overcome. See the Analysis of the Book, part 5. The way is then prepared for the description of the state of things which will exist when all the enemies of the church shall be subdued; when Christianity shall triumph; and when the predicted reign of God shall be set up on the earth, Rev_. 20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: the nations: Rev 11:2, Rev 11:9, Rev 11:10, Rev 17:12-15, Rev 19:19, Rev 19:20; Psa 2:1-3; Isa 34:1-10, Isa 63:1-6; Eze 38:9-23; Joe 3:9-14; Mic 7:15-17; Zac 14:2, Zac 14:3
and thy: Rev 6:15-17, Rev 14:10, Rev 15:1, Rev 15:7, Rev 16:1-21, Rev 19:15
and the time: Rev 6:10, Rev 6:11, Rev 20:4, Rev 20:5, Rev 20:12, Rev 20:15; Isa 26:19-21; Dan 7:9, Dan 7:10, Dan 12:1, Dan 12:2; Heb 9:27
and that: Rev 22:12; Mat 5:12; Th2 1:5-7; Heb 11:25, Heb 11:26
and them: Rev 19:5; Psa 85:9, Psa 103:11, Psa 115:13, Psa 115:14, Psa 147:11; Ecc 8:12, Ecc 12:13; Luk 1:50
shouldest: Rev 13:10, Rev 18:6, Rev 18:16-24, Rev 19:19, Rev 19:21; Dan 7:26, Dan 8:25, Dan 11:44, Dan 11:45
which destroy: or, which corrupt
Geneva 1599
11:18 (30) And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
(30) A speech of the Hebrew language, as if to say, as Gentiles being angry, your inflamed wrath came on them, and showed itself from heaven, occasioned by their anger and fury.
John Gill
11:18 And the nations were angry,.... See Ps 99:1, which the Septuagint render, the "Lord reigns, let the nations be angry". This refers not to the times of the dragon, or the Pagan Roman emperors, who were wroth with the woman, the church, and made war with her seed; but Rome Papal, and its Gentiles, are intended; these are the nations that antichrist reigns over: and it does not so much design their anger against Christ, and his people, expressed by their anathemas, excommunications, murders; and massacres, and bloody persecutions, which could not be cause of thanksgiving to the elders; but their anger and resentment at his power and reign, at having the outward court taken from them, said to be given them, Rev_ 11:2; and at their loss of power, profit, pleasure, and plenty, through the fall of Babylon, and the setting up of Christ's kingdom; and though these things will make the Gentiles, the followers of antichrist, gnash their teeth, it will occasion joy and thanksgiving among the saints:
and thy wrath is come: the time is come to make Babylon, or the Romish antichrist, to drink of the wine of the fierceness of divine wrath; as the time of the Lamb's wrath and vengeance upon Rome Pagan was come at the opening of the sixth seal, so the time of his wrath and vengeance on Rome Papal will be come at the sounding of the seventh trumpet:
and the time of the dead, that they should be judged; not the time of the wicked, who are dead in sins, while they live, and who die in their sins, not their time to be raised from the dead, in order to be judged, for they will not rise till after the thousand years are ended; nor the time of the dead in Christ, who will rise upon Christ's personal coming, at the beginning of the thousand years; but this trumpet respects not the personal coming of Christ to raise the dead, and judge the world, but his spiritual coming to reign in his churches, and judge their enemies: the time of those that were dead for Christ, whose blood had been shed in his cause, the time for the vindication of them, and avenging their blood, is now come; the souls of those under the altar had been a long time crying to God to avenge their blood on them that dwell on the earth; and now the time will be come, when God will judge his people, vindicate their cause; and when he, to whom vengeance belongs, will repay it, by pouring out the vials of his wrath on the antichristian party, by giving them blood to drink, because they are worthy; this judgment will issue in the fall and ruin both of the western and eastern antichrist.
And that thou shouldest give reward unto thy servants; not a reward of debt, but of grace; not the recompence of reward, or the reward of the inheritance in heaven; but some marks of honour and respect; some measure of happiness, peace, and joy, which Christ of his rich grace will give to his ministers and churches, and all that love him in this glorious period of time; and who are distinguished in the following manner,
the prophets, and to the saints, and them that fear thy name, small and great: by the "prophets" are meant, not the prophets of the Old Testament, but the prophets of the New; and not those extraordinary persons, who are distinguished on the one hand from apostles and evangelists, and on the other from pastors and teachers, who had an extraordinary gift of interpreting the Scriptures, and of foretelling things to come; but the ministers of the word, the two prophets or witnesses, who had prophesied in sackcloth, but shall now be clothed with salvation: and by "the saints" are designed such as were set apart by God the Father from eternity, and whose sins are expiated by the blood of Christ, and who are internally sanctified by the, Spirit of God, and externally separated from the rest of mankind, and incorporated into a Gospel church state, and are in holy fellowship one with another: and they that "fear the name" of God are such as truly love and reverence him, and worship him in Spirit and in truth, but are not members of any particular church; who yet will be taken notice of by the Lord, and a book of remembrance be written for them; so the proselytes from among the Gentiles are distinguished from the Israelites by the same character; See Gill on Acts 13:16; or rather this is a general character of both ministers and churches, since to fear the name of the Lord is a phrase that includes all religious worship, internal and external. And now all these, "small and great", whether greater or lesser believers, whether men of larger or meaner gifts and abilities, will all have the same reward, enjoy the same church privileges, partake of the same ordinances, in the purity of them, have the same communion with God, and fellowship with Christ, and one another, and share in, the same common peace, and liberty, and security from enemies: the last thing taken notice of by these elders, as matter of thanksgiving, is the destruction of antichrist.
And shouldest destroy them which destroy the earth; or "corrupt it"; meaning antichrist and his followers; who destroy the bodies, souls, and estates of men, and not only the inhabitants of the earth, but even the earth itself; for through that laziness and idleness which they spread wherever they come, a fruitful country is turned into barrenness; who corrupt the minds of men with false doctrine, idolatry, and superstition, and the bodies of women and men with all uncleanness and filthiness, with fornication, sodomy, &c. Rev_ 19:2; and are the cause of their own destruction, and the destruction of others; which, upon the blowing of the seventh trumpet, will come swiftly and irrecoverably. Now will Babylon sink as a millstone into the sea, never to be seen more; both the western and eastern antichrists are intended; the former is called the son of perdition, because of his destroying others, and going into perdition himself; and the latter is called "Abaddon" and "Apollyon", which both signify a destroyer, Th2 1:4.
John Wesley
11:18 And the heathen nations were wroth - At the breaking out of the power and kingdom of God. This wrath of the heathens now rises to the highest pitch; but it meets the wrath of the Almighty, and melts away. In this verse is described both the going forth and the end of God's wrath, which together take up several ages. And the time of the dead is come - Both of the quick and dead, of whom those already dead are far the more numerous part. That they be judged - This, being infallibly certain, they speak of as already present. And to give a reward - At the coming of Christ, Rev_ 22:12; but of free grace, not of debt, To his servants the prophets: To his saints: to them who were eminently holy: To them that fear his name: these are the lowest class. Those who do not even fear God will have no reward from him. Small and great - All universally, young and old, high and low, rich and poor. And to destroy them that destroyed the earth - The earth was destroyed by the "great whore" in particular, Rev_ 19:2; Rev_ 17:2, Rev_ 17:5; but likewise in general, by the open rage and hate of wicked men against all that is good; by wars, and the various destruction and desolation naturally flowing therefrom; by such laws and constitutions as hinder much good, and occasion many offences and calamities; by public scandals, whereby a door is opened for all dissoluteness and unrighteousness; by abuse of secular and spiritual powers; by evil doctrines, maxims, and counsels; by open violence and persecution; and by sins crying to God to send plagues upon the earth.
This great work of God, destroying the destroyers, under the trumpet of the seventh angel, is not the third woe, but matter of joy, for which the elders solemnly give thanks. All the woes, and particularly the third, go forth over those "who dwell upon the earth;" but this destruction, over those "who destroy the earth," and were also instruments of that woe.
Robert Jamieson, A. R. Fausset and David Brown
11:18 the nations were angry--alluding to Ps 99:1, Septuagint, "The Lord is become King: let the peoples become angry." Their anger is combined with alarm (Ex 15:14; 4Kings 19:28, "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," &c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God!
dead . . . be judged--proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place.
the prophets--as, for instance, the two prophesying witnesses (Rev_ 11:3), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means.
destroy them which destroy the earth--Retribution in kind (compare Rev_ 16:6; Lk 19:27). See on Dan 7:14-18.
11:1911:19: Եւ բացա՛ւ տաճարն Աստուծոյ որ յերկինս, եւ երեւեցա՛ւ տապանակն Աստուծոյ ՚ի տաճարն իւր. եւ եղեն փայլատակմունք եւ ձա՛յնք եւ որոտմունք եւ շարժումն, եւ կարկուտ մեծամեծ[5227]:[5227] Ոսկան. Տապանակն Աստուծոյ որ ՚ի տաճարի նորա, եւ եղեն... եւ որոտումն։
19 Եւ երկնքում բացուեց Աստծու տաճարը, ու երեւաց Աստծու տապանակը իր տաճարի մէջ. եւ եղան փայլատակումներ, ձայներ, որոտներ, երկրաշարժներ եւ՝ ուժեղ կարկուտ:
19 Երկնքի մէջ Աստուծոյ տաճարը բացուեցաւ եւ անոր* ուխտին տապանակը իր տաճարին մէջ երեւցաւ ու եղան փայլակներ ու ձայներ եւ որոտումներ ու երկրաշարժ եւ խոշոր կարկուտ։
Եւ բացաւ տաճարն Աստուծոյ որ յերկինս, եւ երեւեցաւ [154]տապանակն [155]Աստուծոյ ի տաճարն իւր, եւ եղեն փայլատակմունք եւ ձայնք եւ որոտմունք եւ շարժումն եւ կարկուտ մեծամեծ:

11:19: Եւ բացա՛ւ տաճարն Աստուծոյ որ յերկինս, եւ երեւեցա՛ւ տապանակն Աստուծոյ ՚ի տաճարն իւր. եւ եղեն փայլատակմունք եւ ձա՛յնք եւ որոտմունք եւ շարժումն, եւ կարկուտ մեծամեծ[5227]:
[5227] Ոսկան. Տապանակն Աստուծոյ որ ՚ի տաճարի նորա, եւ եղեն... եւ որոտումն։
19 Եւ երկնքում բացուեց Աստծու տաճարը, ու երեւաց Աստծու տապանակը իր տաճարի մէջ. եւ եղան փայլատակումներ, ձայներ, որոտներ, երկրաշարժներ եւ՝ ուժեղ կարկուտ:
19 Երկնքի մէջ Աստուծոյ տաճարը բացուեցաւ եւ անոր* ուխտին տապանակը իր տաճարին մէջ երեւցաւ ու եղան փայլակներ ու ձայներ եւ որոտումներ ու երկրաշարժ եւ խոշոր կարկուտ։
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11:1919: И отверзся храм Божий на небе, и явился ковчег завета Его в храме Его; и произошли молнии и голоса, и громы и землетрясение и великий град.
11:19  καὶ ἠνοίγη ὁ ναὸς τοῦ θεοῦ ὁ ἐν τῶ οὐρανῶ, καὶ ὤφθη ἡ κιβωτὸς τῆς διαθήκης αὐτοῦ ἐν τῶ ναῶ αὐτοῦ· καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα μεγάλη.
11:19. καὶ (And) ἠνοίγη (it-had-been-opened-up) ὁ (the-one) ναὸς (a-temple) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ὁ (the-one) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"καὶ (and) ὤφθη (it-was-beheld) ἡ ( the-one ) κιβωτὸς ( a-box ) τῆς ( of-the-one ) διαθήκης ( of-a-placement-through ) αὐτοῦ (of-it) ἐν ( in ) τῷ ( unto-the-one ) ναῷ ( unto-a-temple ) αὐτοῦ: (of-it,"καὶ (and) ἐγένοντο ( they-had-became ," ἀστραπαὶ ( gleamings-along ) καὶ ( and ) φωναὶ ( sounds ) καὶ (and) βρονταὶ ( thunders ) καὶ (and) σεισμὸς (a-shaking-of) καὶ (and) χάλαζα ( a-hail ) μεγάλη . ( great )
11:19. et apertum est templum Dei in caelo et visa est arca testamenti eius in templo eius et facta sunt fulgora et voces et terraemotus et grando magnaAnd the temple of God was opened in heaven: and the ark of his testament was seen in his temple. And there were lightnings and voices and an earthquake and great hail.
19. And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.
11:19. And the temple of God was opened in heaven. And the Ark of his Testament was seen in his temple. And there were lightnings and voices and thunders, and an earthquake, and great hail.
11:19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail:

19: И отверзся храм Божий на небе, и явился ковчег завета Его в храме Его; и произошли молнии и голоса, и громы и землетрясение и великий град.
11:19  καὶ ἠνοίγη ὁ ναὸς τοῦ θεοῦ ὁ ἐν τῶ οὐρανῶ, καὶ ὤφθη ἡ κιβωτὸς τῆς διαθήκης αὐτοῦ ἐν τῶ ναῶ αὐτοῦ· καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα μεγάλη.
11:19. et apertum est templum Dei in caelo et visa est arca testamenti eius in templo eius et facta sunt fulgora et voces et terraemotus et grando magna
And the temple of God was opened in heaven: and the ark of his testament was seen in his temple. And there were lightnings and voices and an earthquake and great hail.
11:19. And the temple of God was opened in heaven. And the Ark of his Testament was seen in his temple. And there were lightnings and voices and thunders, and an earthquake, and great hail.
11:19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: А таинственное видение открывшегося храма и стоящего в нем ковчега завета говорит о будущем совершеннейшем союзе Бога с людьми. Как (в видении) храм (святое святых), прежде недоступный, сделался доступным, и ковчег завета, прежде сокрытый и невидимый, стал видим, так точно и для праведных и совершенных людей после страшного суда станет доступно самое тесное общение с Богом, самый тесный и внутренний союз [Андрей Кесар. Раре]. Откровение этой тайны сопровождалось молниями (угроза судом), голосами и громами (указание на самый суд), землетрясением (символ перемены вещей) и великим градом (грозные последствия суда) [Hengstenberg].
Adam Clarke: Commentary on the Bible - 1831
11:19: The temple of God was opened in heaven - The true worship of God was established and performed in the Christian Church; this is the true temple, that at Jerusalem being destroyed.
And there were lightnings, and voices, and thunderings, and an earthquake, and great hail - These great commotions were intended to introduce the following vision; for the 12th chapter is properly a continuation of the 11th, and should be read in strict connection with it.
I Now come to a part of this book that is deemed of the greatest importance by the Protestant Church, but is peculiarly difficult and obscure. I have often acknowledged my own incapacity to illustrate these prophecies. I might have availed myself of the labors of others, but I know not who is right; or whether any of the writers on this book have hit the sense is more than I can assert, and more than I think. The illustration of the 12th, 13th, and 17th chapters, which I have referred to in the preface, drawn up and displayed with great industry and learning, I shall insert in its place, as by far the most probable I have yet seen; but I leave the learned author responsible for his own particular views of the subject.
Albert Barnes: Notes on the Bible - 1834
11:19: Analysis of the Chapter 11:19-12
This portion of the book commences, according to the view presented in the closing remarks on the last chapter, a new series of visions, designed more particularly to represent the internal condition of the church; the rise of antichrist, and the effect of the rise of that formidable power on the internal history of the church to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. See the Analysis of the Book, part 5. The portion before us embraces the following particulars:
(1) A new vision of the temple of God as opened in heaven, disclosing the ark of the testimony, and attended with lightnings, and voices, and thunderings, and an earthquake, and great hail, Rev 11:19. The view of the "temple," and the "ark," would naturally suggest a reference to the church, and would be an appropriate representation on the supposition that this vision related to the church. The attending circumstances of the lightnings, etc., were well suited to impress the mind with awe, and to leave the conviction that great and momentous events were about to be disclosed. I regard this verse, therefore, which should have been separated from the eleventh chapter and attached to the twelfth, as the introduction to a new series of visions, similar to what we have in the introduction of the pRev_ious series, Rev 4:1. The vision was of the temple the symbol of the church - and it was "opened" so that John could see into its inmost part - even within the veil where the ark was - and could have a view of what most intimately pertained to it.
(2) a representation of the church, under the image of a woman about to give birth to a child, Rev 12:1-2. A woman is seen, clothed, as it were, with the sun - emblem of majesty, truth, intelligence, and glory; she has the moon under her feet, as if she walked the heavens; she has on her head a glittering diadem of stars; she is about to become a mother. This seems to have been designed to represent the church as about to be increased, and as in that condition watched by a dragon - a mighty foe - ready to destroy its offspring, and thus compelled to flee into the wilderness for safety. Thus understood, the point of time referred to would be when the church was in a prosperous condition, and when it would be encountered by antichrist, represented here by the dragon, and compelled to flee into the wilderness; that is, the church for a time would be driven into obscurity, and be almost unknown. It is no uncommon thing, in the Scriptures, to compare the church with a beautiful woman. See the notes on Isa 1:8. The following remarks of Prof. Stuart (vol. 2:252), though he applies the subject in a manner very different from what I shall, seem to me accurately to express the general design of the symbol: "The daughter of Zion is a common personification of the church in the Old Testament; and in the writings of Paul, the same image is exhibited by the phrase, Jerusalem, which is the mother of us all; that is, of all Christians, Gal 4:26. The main point before us is the illustration of that church, ancient or later, under the image of a woman. If the Canticles are to have a spiritual sense given to them, it is plain enough, of course, how familiar such an idea was to the Jews. Whether the woman thus exhibited as a symbol be represented as bride or mother depends, of course, on the nature of the case, and the relations and exigencies of any particular passage."
(3) the dragon that stood ready to devour the child, Rev 12:3-4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church, but here it is Satan in the form of some fearful opponent of the church that would arise at a period when the church was prosperous, and when it was about to be enlarged. We are to look, therefore, for some fearful manifestation of this formidable power, having the characteristics here referred to, or some opposition to the church such as we may suppose Satan would originate, and by which the existence of the church might seem to be endangered.
(4) the fact that the child which the woman brought forth was caught up to heaven - symbolical of its real safety, and of its having the favor of God - a pledge that the ultimate prosperity of the church was certain, and that it was safe from real danger, Rev 12:5.
(5) the fleeing of the woman into the wilderness, for the space of a thousand two hundred and threescore days, or 1260 years, Rev 12:6. This act denotes the persecuted and obscure condition of the church during that time, and the period which would elapse before it would be delivered from this persecution, and restored to the place in the earth which it was designed to have.
(6) the war in heaven; a struggle between the mighty powers of heaven and the dragon, Rev 12:7-9. Michael and his angels contend against the dragon, in behalf of the church, and finally pRev_ail. The dragon is overcome, and is cast out, and all his angels with him; in other words, the great enemy of God and his church is overcome and subdued. This is evidently designed to be symbolical, and the meaning is, that a state of things would exist in regard to the church, which would be well represented by supposing that such a scene should occur in heaven; that is, as if a war should exist there between the great enemy of God and the angels of light, and as if, being there vanquished, Satan should be cast down to the earth, and should there exert his malignant power in a warfare against the church. The general idea is, that his warfare would be primarily against heaven, as if he fought with the angels in the very presence of God, but that the form in which he would seem to pRev_ail would be against the church, as if, being unsuccessful in his direct warfare against the angels of God, he was permitted, for a time, to enjoy the appearance of triumph in contending with the church.
(7) the shout of victory in view of the conquest, over the dragon, Rev 12:10-12. A loud voice is heard in heaven, saying, that now the kingdom of God is come, and that the reign of God would be set up, for the dragon is cast down and overcome. The grand instrumentality in overcoming this foe was "the blood of the Lamb, and the word of their testimony"; that is, the great doctrines of truth pertaining to the work of the Redeemer would be employed for this purpose, and it is proclaimed that the heavens and all that dwell therein had occasion to rejoice at the certainty that a victory would be ultimately obtained over this great enemy of God. Still, however, his influence was not wholly at an end, for he would yet rage for a brief period on the earth.
(8) the persecution of the woman, Rev 12:13-15. She is constrained to fly, as on wings given her for that purpose, into the wilderness, where she is nourished for the time that the dragon is to exert his power - a "time, times, and half a time" - or for 1260 years. The dragon in rage pours out a flood of water, that he may cause her to be swept away by the flood: referring to the persecutions that would exist while the church was in the wilderness, and the efforts that would be made to destroy it entirely.
(9) the earth helps the woman, Rev 12:16. That is, a state of things would exist as if, in such a case, the earth should open and swallow up the flood. The meaning is, that the church would not be swept away, but that there would be an interposition in its behalf, as if the earth should, in the case supposed, open its bosom, and swallow up the swelling waters.
(10) the dragon, still enraged, makes war with all that pertains to the woman, Rev 12:17. Here we are told literally who are referred to by the "seed" of the woman. They are those who "keep the commandments of God, and have the testimony of Jesus Christ" Rev 12:17; that is, the true church.
The chapter, therefore, may be regarded as a general vision of the persecutions that would rage against the church. It seemed to be about to increase and to spread over the world. Satan, always opposed to it, strives to pRev_ent its extension. The conflict is represented as if in heaven, where war is waged between the celestial beings and Satan, and where, being overcome, Satan is cast down to the earth, and permitted to wage the war there. The church is persecuted; becomes obscure and almost unknown, but still is mysteriously sustained; and when most in danger of being wholly swallowed up, is kept as if a miracle were performed in its defense. The detail - the particular form in which the war would be waged - is drawn out in the following chapters.
And the temple of God was opened in heaven - The temple of God at Jerusalem was a pattern of the heavenly one, or of heaven, Heb 8:1-5. In that temple God was supposed to reside by the visible symbol of his presence - the Shekinah - in the holy of holies. See the notes on Heb 9:7. Thus God dwells in heaven, as in a holy temple, of which that on earth was the emblem. When it is said that that was "opened in heaven," the meaning is, that John was permitted, as it were, to look into heaven, the abode of God, and to see him in his glory.
And there was seen in his temple the ark of his testament - See the notes on Heb 9:4. That is, the very interior of heaven was laid open, and John was permitted to witness what was transacted in its obscurest recesses, and what were its most hidden mysteries. It will be remembered, as an illustration of the correctness of this view of the meaning of the verse, and of its proper place in the divisions of the book - assigning it as the opening verse of a new series of visions that in the first series of visions we have a statement remarkably similar to this, Rev 4:1; "After this I looked, and, behold, a door was opened in heaven"; that is, there was, as it were, an opening made into heaven, so that John was permitted to look in and see what was occurring there. The same idea is expressed substantially here, by saying that the very interior of the sacred temple where God resides was "opened in heaven," so that John was permitted to look in and see what was transacted in his very presence. This, too, may go to confirm the idea suggested in the Analysis of the Book, part 5, that this portion of the Apocalypse refers rather to the internal affairs of the church, or the church itself - for of this the temple was the proper emblem. Then appropriately follows the series of visions describing, as in the former case, what was to occur in future times: this series referring to the internal affairs of the church, as the former did mainly to what would outwardly affect its form and condition.
And there were lightnings, ... - Symbolic of the awful presence of God, and of his majesty and glory, as in the commencement of the first series of visions. See the notes on Rev 4:5. The similarity of the symbols of the divine majesty in the two cases may also serve to confirm the supposition that this is the beginning of a new series of visions.
And an earthquake - Also a symbol of the divine majesty, and perhaps of the great convulsions that were to occur under this series of visions. Compare the notes on Rev 6:12. Thus, in the sublime description of God in Psa 18:7, "Then the earth shook and trembled, the foundations also of the hills moved and were shaken, because he was wroth." So in Exo 19:18, "And Mount Sinai was altogether on a smoke - and the whole mount quaked greatly." Compare Amo 8:8-9; Joe 2:10.
And great hail - Also an emblem of the presence and majesty of God, perhaps with the accompanying idea that he would overwhelm and punish his enemies. So in Psa 18:13, "The Lord also thundered in the heavens, and the Highest gave his voice: hailstones and coals of fire." So also Job 38:22-23;
"Hast thou entered into the treasures of snow?
Or hast thou seen the treasures of the hail?
Which I have reserved against the time of trouble.
Against the day of battle and war?"
So in Psa 105:32;
"He gave them hail for rain,
And flaming fire in their land."
Compare Psa 78:48; Isa 30:30; Eze 38:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: the temple: Rev 14:15-17, Rev 15:5-8, Rev 19:11; Isa 6:1-4
the ark: Exo 25:21, Exo 25:22; Num 4:5, Num 4:15, Num 10:33; Co2 3:14-16; Heb 9:4-8
and there were: Rev 11:13, Rev 11:15, Rev 4:5, Rev 8:5, Rev 16:18
and great: Rev 8:7, Rev 16:21; Exo 9:18-29; Jos 10:11; Job 38:22, Job 38:23; Psa 18:12, Psa 105:32; Isa 28:2, Isa 30:30, Isa 32:19; Eze 13:11, Eze 38:22
Geneva 1599
11:19 And the temple of God was (31) opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
(31) This is the confirmation of the next prophecy before going by signs exhibited in heaven, and that of two sorts, of which some are visible, as the passing away of the heaven, the opening of the temple, the ark of the covenant appearing in the temple, and testifying the glorious presence of God, and the lightning: others apprehended by ear and feeling, which bear witness in heaven and earth to the truth of the judgments of God.
John Gill
11:19 And the temple of God was opened in heaven,.... The temple at Jerusalem, to which the allusion is, was the place of public worship; this, in times of idolatry, was shut up, and fell to decay; and when there was a reformation its doors were opened, and that repaired; and to this the reference seems to be; and the sense is, that at this time the pure worship of God will be restored, and there will be a free and uninterrupted exercise of it; the temple will be open to all; here everyone may come, and sit, and worship without fear; churches will now be formed according to the original plan, and primitive order and institution of them; and the laws of Christ concerning the admission, regulation, and exclusion of members, will be carefully and punctually observed; the ordinances of Christ will be kept, as they were first delivered, and be purged from all the corruptions introduced by Papists or retained by Protestants; the ordinance of the Lord's supper will be freed from the senseless notions of transubstantiation and consubstantiation, and from all vain and impertinent rites and ceremonies that attend it; and the ordinance of baptism will be administered, both as to mode and subject, according to the word of God, as well as be cleared from the superstitious rites of the sign of the cross, chrism, spittle, &c. in short, all external worship will be pure, plain, and evangelical: hence it appears, that by this temple is not meant the church triumphant, and the happiness of the saints in heaven, as becoming visible, not even the new Jerusalem church state, or the personal reign of Christ on earth for a thousand years; for in that state there will be no temple at all, nor will the saints then need the sun, or moon of Gospel ordinances, Rev_ 21:22;
and there was seen in his temple the ark of his testament: the ark was a chest, in which the covenant or tables of the law were put; upon it was the mercy seat, and over that the cherubim of glory, shadowing it; between which were the seat of the divine Majesty; this ark stood in the holy of holies, and was seen only by the high priest once a year, and was covered with a covering vail, Num 4:5; it was wanting in the second temple (w); to this the allusion is here; See Gill on Heb 9:4. Now in this spiritual Gospel church state, through the pure ministry of the word, and the faithful administration of ordinances, the mysteries of the Gospel, into which angels desire to look, signified by the cherubim over the mercy seat, will be clearly revealed to all Christians, Jews and Gentiles; particularly to the former, from whom they have been hid; the vail that is over their hearts will then be done away, when they shall be turned to the Lord; and indeed the vail which is overall people will then be removed; and those truths which have been so much obscured by antichrist will be clearly seen; and especially the Lord Jesus Christ, the antitype of the ark, in whom are hid the treasures of wisdom; by whom the law, and the two tables of it, are fulfilled; and in whom they are pure and perfect; and by whom the covenant of grace is ratified and confirmed; and in whom it is sure; and through whom God is propitious to his people, and grants them communion with him; he will be visibly held forth in the ministry of the word; and be seen in the glory of his person, and offices, and grace; who has been so long and greatly hid, and kept out of sight by Popish and Mahometan darkness;
and there were lightnings, and voices, and thunderings, and an earthquake, and great hail; which may be understood of the vials of God's wrath, that will be poured out upon the pope and Turk; which though mentioned last, will be first, and make way for this spiritual state; particularly the things here spoken of may be compared with what will be at the pouring out of the seventh vial, Rev_ 16:18; or this may design the powerful "voices", and clear ministrations of the Gospel, and the efficacy of them at this time; which, like "thunders", will awaken the consciences of men, and, like "earthquakes", will make them shake and tremble, and cry out, what shall we do to be saved? and as "lightnings" illuminate their understandings, and give them a clear discerning of divine things; and as "hail" beat down all self-righteousness and self-confidence, and all errors, heresies, superstition, and will worship. Though I suspect, that these several things are expressive of the change and revolution that will be made after a time, in this happy and comfortable state; and that the cold, which generally attends an hail storm, represents that coldness and lukewarmness, into which the churches of Christ will again sink, expressed in the Laodicean church state, in which condition Christ will find them when he personally appears; so that the seven seals, with the seven trumpets, bring us exactly to the same period of time as the seven churches do.
(w) T. Bab. Yoma, fol. 21. 2. See following in Apocrypha:
"And they took all the holy vessels of the Lord, both great and small, with the vessels of the ark of God, and the king's treasures, and carried them away into Babylon.'' (1 Esdras 1:54)
"4 And open your hearts in his law and commandments, and send you peace, 5 And hear your prayers, and be at one with you, and never forsake you in time of trouble.'' (2 Maccabees 1).
John Wesley
11:19 And the temple of God - The inmost part of it. Was opened in heaven - And hereby is opened a new scene of the most momentous things, that we may see how the contents of the seventh trumpet are executed; and, notwithstanding the greatest opposition, (particularly by the third woe,) brought to a glorious conclusion. And the ark of the covenant was seen in his temple - The ark of the covenant which was made by Moses was not in the second temple, being probably burnt with the first temple by the Chaldeans. But here is the heavenly ark of the everlasting covenant, the shadow of which was under the Old Testament, Heb 9:4. The inhabitants of heaven saw the ark before: St. John also saw it now; for a testimony, that what God had promised, should be fulfilled to the uttermost. And there were lightnings, and voices, and thunders, and an earthquake, and great hail - The very same there are, and in the same order, when the seventh angel has poured out his phial; Rev_ 16:17-21: one place answers the other. What the trumpet here denounces in heaven, is there executed by the phial upon earth. First it is shown what will be done; and afterwards it is done.
Robert Jamieson, A. R. Fausset and David Brown
11:19 A similar solemn conclusion to that of the seventh seal, Rev_ 8:5, and to that of the seventh vial, Rev_ 16:18. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other.
the temple--the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron").
opened in heaven--A and C read the article, "the temple of God "which is" in heaven, was opened."
the ark of his testament--or ". . . His covenant." As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (Rev_ 14:15, Rev_ 14:17; Rev_ 15:5; Rev_ 16:17), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (Rev_ 8:3), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (Rev_ 15:7-8). See on Rev_ 12:1, note at the opening of the chapter.